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I
LOEB CLASSICAL LIBRARY
PLUTARCH
MORALIA
VOLUME XV
Translated by
F. H. SANDBACH
iiigiimiiBifgjfaiaiiaiaiiBitBiiEUiBiEiimiiBiiaiBiiaiafBKBiEilii
PLUTARCH (Plutarchus), ca. ad 4^-1 20,
was born at Chaeronea in Boeotia in cen-
tral Greece, studied philosophy at Athens,
and, after coming to Rome as a teacher in
philosophy, was given consular rank by the
emperor Trajan and a procurator ship in
Greece by Hadrian. He was married and
the father of one daughter and four sons.
He appears as a man of kindly character
and independent thought, studious and
learned.
Plutarch wrote on many subjects. Most
popular have always been the 46 Parallel
Lives, biographies planned to be ethical ex-
amples in pairs (in each pair, one Greek
figure and one similar Roman) , though the
last four lives are single. All are invaluable
sources of our knowledge of the lives and
characters of Greek and Roman statesmen,
soldiers and orators. Plutarch's many other
varied extant works, about 60 in number,
are known as Moralia or Moral Essays. They
are of high literary value, besides being of
great use to people interested in philoso-
phy, ethics and religion.
The Loeb Classical Library edition of the
Moralia is in fifteen volumes, volume XIII
having two parts.
kL{K-
Digitized by the Internet Archive
in 2013
http://archive.org/details/moraliainfiftee15plut
THE LOEB CLASSICAL LIBRARY
FOUNDED BY JAMES LOEB, LL.D.
EDITED BY
G. P. GOOLD, ph.d.
FORMER EDITORS
tT. E. PAGE, c.h., litt.d. tE. CAPPS, ph.d., ll.d.
t W. H. D. ROUSE, litt.d. t L. A. POST, l.h.d.
tE. H. WARMINGTON, m.a., f.r.hist.soc.
PLUTARCH'S
MORALIA
xv
429
PLUTARCH'S
MORALIA
IN SIXTEEN VOLUMES
XV
FRAGMENTS
EDITED AND TRANSLATED BY
F. H. SANDBACH
TRINITY COLLEGE, CAMBRIDGE
CAMBRIDGE, MASSACHUSETTS
HARVARD UNIVERSITY PRESS
LONDON
WILLIAM HEINEMANN LTD
MCMLXXXVII
American
ISBN 0-674-99473-6
British
ISBN 434 99429 4
First published 1969
Reprinted 1987
) The President and Fellows of Harvard College 1969
Printed in Great Britain by
Thomson Litho Ltd, East Kilbride, Scotland
CONTENTS OF VOLUME XV
PAGE
The Traditional Order of the Books of the
Moralia vii
Introduction xi
Works by Plutarch : Ancient Lists —
A. Photius 2
B. Lamprias Catalogue 3
Tyrwhitt's Fragments 31
Fragments from Lost Lives —
Epaminondas and Scipio 74
Scipio Africanus 76
Life of Nero 78
Life of Heracles 78
Life of Hesiod 80
Life of Pindar 82
Life of Crates 82
Dai'phantus 82
Aristomenes 84
Fragments from other Named Works —
AlTfcOU T(x)V l ApULTOV AlO(r'A///,ltoV .... 88
El YJ TU)V jJLtWoVTiOV 7Tp6yVtoCriS d)<f>€\l.fJLOS . Q6
V
CONTENTS OF VOLUME XV
PAGE
Ets 5 E/A7re6WAea 102
Ets t<x t Hcri68ov"Epya 104
Et9 r<x NiKOLvSpOV Qr)pLai<d ..... 226
Kara f)8ovqs 230
KaT tcrxvos 236
t OjjLrjpiKoX pekerai 238
"On Kal yvvaiKa iro.i§evreov 242
Uepl eputros 248
TLepl evyeveias 260
Uepl rjfxepcov . . . 264
Tlepl rj(jv\tas 266
Uepl kolXXovs 268
Uepl pLavTiKqs 272
Tlepl opyrjs 274
Uepl ttXovtov 276
Uepl tov Sca/SdWeiv 280
Uepl twv ev IlAaTaiats Aru8aAo.>i' . . . 282
Uepl <£iAias eiri<TTo\i) 298
Uepl <f>vcre<DS /cat irovwv 306
Uepl \pv\y\^ 306
^TpojjjLarei^ 324
Other Fragments . 341
Appendices 403
Index of Names 411
Index of Subjects .417
VI
THE TRADITIONAL ORDER of the Books of
the Moralia as they appear since the edition of
Stephanus (1572), and their division into volumes
in this edition.
PAGE
I. De liberis educandis (Ile/n -naihcDv dycoyijs) . 1a
Quomodo adolescens poetas audire debeat
(Ilais Set rov viov 7roLrj(jLdrojv olkov€w) . . 17d
De recta ratione audiendi (Ilcpt rov aVouetv) . 37 b
Quomodo adulator ab amico internoscatur
(Ilai? O.V TLS 8l(LKpiv€L€ TOV KoXcLKCL TOV <j>l\ov) 48E
Quomodo quis suos in virtute sentiat profectus
(Ilais dv tls atadoLTO iavrov irpoKOTTTOVTOs in
dperfj) ....... 75a
II. De capienda ex inimicis utilitate (litis dv tls
V7T* €xOp£>V <X)<f>€XoLTo) . . . . 86 B
De amicorum multitudine (Hepi 7roAu<£tAt'as) . 93a
De fortuna (Uepl rvxys) .... 97c
De virtute et vitio (Ilepl dp€Tijs /cat /ca/ctas) . 100b
Consolatio ad Apollonium (UapapLvd-qriKos npos
' AitoXXwvlov) . . . . . . 10 If
De tuenda sanitate praecepta ('Tytetvd nap-
ayyeXfiara) . . . . . .122b
Coniugalia praecepta (TafMLKa napayyiXfiaTa) . 138a
Septem sapientium convivium {Tcbv eVra oo<f>a>v
avpLTTocfLov) . . . . . 146 b
De superstitione (He pi SctatSat/zoyta?) . 164e
III. Regum et imperatorum apophthegmata ('A770-
<f>64yfjLara pacnXecov /cat arpaT7)yd)v) . . 172a
Apophthegmata Laconica (' ATTo^deyfiara Aa-
KcovLKa) ....... 208a
Instituta Laconica (Td 7raAatd tujv Aa/ceSat/Ltovtcdv
cVtTT/Seu/xaTa) ...... 236 F
vii
TRADITIONAL ORDER OF THE- BOOKS
Lacaenarum apophthegmata (Aa/catiw drro-
<l>d4yixaTa) ...... 240c
Mulierum virtutes (Twai/caV dperai) . . 242e
IV. Quaestiones Romanae (Atrta 'Pa>/xat/ca) . 263d
Quaestiones Graecae (Atrta 'EAAiyvt/ca) . . 29 Id
Parallela Graeca et Romana (Lwaycoyr) loro-
piuiv rrapaXX^Xajv 'FiXXrjviKOJV /cat f Pa>/Aat/ccoi>) . 305a
De fortuna Romanorum (Ilept rijs 'Pcofialcov
rvxys) ....... 316b
De Alexandri magni fortuna aut virtute, li-
bri ii (Ilept rijs 'AAe^dVSpou rvx^S rj dperijs,
Xoyoi jS') ...... 326d
Bellone an pace clariores fuerint Athenienses
(Horepov 'Adrjvaloi /caret TroXefxov tj /caret oo(f>iav
eVSo£orepot) ...... 345c
V. De Iside et Osiride (Ilept "laih6s /cat 'Oeu'ptSos) 351c
De E apud Delphos (Ilept rod EI rod eV AeA^ots) 384c
De Pythiae oraculis (Ilept rod (jltj xp<*v e/x/xerpa
vdv ri]v UvOlglv) ..... 394d
De defectu oraculorum (Ilept rcov e'/cAeAot7rdra>v
Xprjorr)pLcjv) ...... 409e
VI. An virtus doceri possit (Et StSa/crcV rj dperrj) . 439a
De virtute morali (Ilept rijs tj6lk7}s dperijs) . 440d
De cohibenda ira (Ilept dopyrjoias) . . 452e
De tranquillitate animi (Ilept evdvpLias) . . 464e
De fraterno amore (Ilept <£tAaoeA</>tW) . . 478a
De amore prolis (Ilept rijs els rd e/cyova <£tAo-
oropyias) . . . . . .493a
An vitiositas ad infelicitatem sumciat (Et
avrdpKTjs f) /ca/ct'a irpds KaKoSaipLOvlav) . . 498a
Animine an corporis affectiones sint peiores
(Ilorepov rd rijs ^VXV S V TC * r °v oajpuaros Trddr)
X^Lpova) ....... 500b
De garrulitate (Ilept aooAea^taj) . . . 502b
De curiositate (Ilept iroXvTrpayiLoovvqs) . . 515b
VII. De cupiditate divitiarum (Ilept <j>iXo7rXovrlas) . 523c
De vitioso pudore (Ilept bvowTrias) . . 528c
De invidia et odio (Ilept <j>66vov /cat /zt'aous) . 536e
De se ipsum citra invidiam laudando (Ilept rod
iavrov i7ra1ve.lv dvem<t>66va)s) . . . 539a
De sera numinis vindicta (Ilept rcov vtto rod
Belov fipabeojs rt/io»pou/xeVa>v) . . . 548a
Vlll
TRADITIONAL ORDER OF THE BOOKS
De fato (Ilept elfiapficvrjs) .... 568b
De genio Socratis (Ilept rod HwKpdrovs haipioviov) 575a
De exilio (Ilept <f>vyrjs) .... 599a
Consolatio ad uxorem (Ilapa^tt^Tt/cos npos t-^v
yvvaiKa) ...... 608a
VIII. Quaestionum convivalium libri vi (Lvfiirocna-
kwv 7Tpofi\r]fJidTcov jStjSAta <?') . . . 612c
I, 612c ; II, 629b ; III, 644e ; IV, 659e ; V,
672d ; VI, 686a
IX. Quaestionum convivalium libri iii (Zvfnrooia-
kcjv TTpopXrjpLdrajv jStjSAta y') . . . 697c
VII, 697c ; VIII, 716d ; IX, 736c
Amatorius ('Epom/cds) .... 748e
X. Amatoriae narrationes ('Eporrt/cat ot^yqaets) . 77 1e
Maxime cum principibus philosopho esse dis-
serendum (Ilept rod on fidXiora rots rjyefjLOGL
Set rov <f>i.\6(jo(f>ov StaAe'yecrflat) . . . 776a
Ad principem ineruditum (IIpos i}ye/io'va a7rat-
Sevrov) ....... 779c
An seni respublica gerenda sit (Et 7Tp€ofivrepa>
ttoXlt€vt€ov) ...... 783 a
Praecepta gerendae reipublicae (IIoAtTt/ca
TrapayyiXp.ara) . . . . .798a
De unius in republica dominatione, populari
statu, et paucorum imperio (Ilept fiovapxtas
/cat SrjiMOKpaTLas /cat dAtyap^tas) . . .826a
De vitando aere alieno (Ilept rod pr) Selv oavct-
teadai) 827d
Vitae decern oratorum (Ilept ra>v 8e'/ca prjro-
pwv) . . . . . . . 832b
Comparationis Aristophanis et Menandri com-
pendium (HvyKpLG€cos ' ApLGTO(f)dvovs /cat Me»>-
dvopov eVtro/Lt^) ..... 853a
XI. De Herodoti malignitate (Ilept rrjs 'Hpooorov
KaKOTjOetas) ...... 854e
* De placitis philosophorum, libri v (Ilept r&v
dpeoKovrcov tols <f>iXooo<f>ois, jStjSAta e') . . 874d
Quaestiones naturales (AtVtat ^uat/cat) . . 911c
XII. De facie quae in orbe lunae apparet (Ilept rod
e lief) at vofxivov 7rpooa)7TOV ra> kvkXco rrjs oeXrj-
v-qs) . . . . . 920a
* This work, by Aetius, not Plutarch, is omitted in the current edition.
TRADITIONAL ORDER OF THE BOOKS
De primo frigido (Ileot tov TrptoTcos tpvxpov) . 945e
Aquane an ignis sit utilior (Hepi tov noTtpov
vbcop 7] nvp \pricniAU)T€pov) . . . . 955 D
Terrestriane an aquatilia animalia sint callidi-
ora (Uorepa tcov t,cocov cf>povt,LL(OT€pa tcl ^epaata
rj tcl evvhpa) ..... 959a
Bruta animalia ratione uti, sive Gryllus (Ilepl
tov tcl dXoya Xoyco xPV°^ ai ) • • • 985d
De esu carnium orationes ii (Ileoi oapKotfcaylas
Xoyoifi') 993a
XIII. Platonicae quaestiones (HXaTcovLKa f^-n^tara) 999c
De animae procreatione in Timaeo (Ile/n tt\s eV
TiLiatip ipvxoyovias) . . . . .1012 a
Compendium libri de animae procreatione in
Timaeo ('E^ito/at) tov irepl ttjs iv tco Tiliollco
ipvxoyovias) ...... 1030d
De Stoicorum repugnantiis (Hepl ^Ltcoikcov ivav-
ticoii6.tlov) ...... 1033 a
Compendium argumenti Stoicos absurdiora
poetis dicere {IlvvoiJjis tov ort 7Tapa8o£oT€pa oi
Etohkoi tcov 7TOirjTa>v Xiyovai) . . . 1057c
De communibus notitiis ad versus Stoicos (Uepl
TCOV KOIVCOV €VVOLCOV TTpOS TOVS TtTCOlKOVS) . 1058E
XIV. Non posse suaviter vivi secundum Epicurum
("Otl ov$€ lfr\v icrTLV f/hicos /car' ^iriKOvpov) . 1086c
Adversus Colotem (iipos 1 KcoXcottjv virkp tcov
dXXiov tj>iXo(j6<f>a)v) . . . . . 1107d
An recte dictum sit latenter esse vivendum (Et
kolXcos etprjTat, to XdOe jStojcra?) . . . 1128a
De musica (He pi llovoiktjs) . . . .1131a
XV. Fragments
XVI. Index
INTRODUCTION
The surviving works of Plutarch, although they occupy
25 volumes of the Loeb Classical Library, seem on the
evidence of the so-called Lamprias Catalogue (p. 3)
to represent less than half of his literary output.
Some of his lost writings were known to authors and
anthologists down to the sixth century a.d. ; but I
know of no evidence that, when learning revived
after the Greek Dark Ages, anyone had any know-
ledge of any work that we do not now possess. Such
scraps of information as occur in writers of the ninth
and later centuries reached them at second hand.
The first attempt to offer a complete collection of
fragments of Plutarch is to be found in Wyttenbach's
edition. A few additions were made by Duebner and
others by Bernardakis. The following works deserve
mention as dealing with a wide range of fragments,
and are referred to by their authors' names.
J.J. Hartman, De Plutarcko scriptore et pkilosopho,
Leiden, 1916.
H. Patzig, Quaestiones Plutarcheae, Berlin, 1876.
N. Piccolos, " Sur une nouvelle edition des frag-
ments de Plutarque," Revue archeologique, 1855.
Except that the end of Quaestiones Naturales seems to
have been lost after the early eleventh century, and Photius
(see p. 2) had a few excerpts that have not been preserved.
xi
INTRODUCTION
R. Volkmann, Plutarch von Ckaeronea, Leben und
Schriften, Berlin, 1869-
K. Ziegler, article " Plutarchos " in Pauly-Wissowa,
Realencyklopadie, xxi (separately printed 1949).
Wyttenbach appended a Latin translation to his
edition. So far as fragments from Stobaeus were
concerned, he amended that of Gesner. His version
is too literal to throw much light on difficulties, but
sometimes implies emendations that were not placed
in the Greek text. Translations of some fragments
preserved by Stobaeus are to be found at the end of
the Life of Plutarch added by Sir Thomas North to
the third edition (1603) of his Lives of the Noble Greeks
and Romans ; North's original here was the French of
Simon Goulart of Senlis, which had similarly been
added to Amyot's Vies.
A possible pitfall for the collector of fragments is
the existence of another Plutarch, the Athenian neo-
Platonist, son of Nestorius, who is often quoted in
philosophical commentaries. Our Plutarch is some-
times distinguished from him by the addition of the
words 6 Xcu/owvcA. I hope, but cannot be sure, that
I have left the son of Nestorius in possession of no
material that should be claimed for the Chaeronean.
The former is often to be identified by the neo-
Platonic company he keeps — Atticus, Proclus, and
Porphyry. On one topic, however, it is Plutarch of
Chaeronea who is associated with Atticus. They both
held the unorthodox view that in Plato's Timaeus the
world had a beginning in time. The work that Plu-
tarch specifically devoted to this (Lamprias 66) is lost.
I have not, however, printed the numerous passages
in which his opinion is recorded, since they give no
details, only the bare fact that he held it. The sur-
INTRODUCTION
viving De Animae Procreatione not only informs us of
this but also gives a summary of his reasons.
Since the time of Maximus Planudes the " Collected
Works of Plutarch " have always embraced a number
of spurious writings. It may therefore be logical to
include in a collection of fragments those which are
in all probability falsely ascribed to him in our sources,
but are not the work of any other identifiable author.
I follow my predecessors in doing this, but in one
respect depart from their practice : I have excluded,
for reasons explained in Appendix B, a number of
brief " fragmenta incerta " which are referred to
Plutarch, but to no specific book, in certain late gno-
mologia. I have also passed over several complete
works that are generally recognized to be pseudepi-
grapha, viz., De Vita et Poesi Homeri, De Metris, De
Fluviis, De Proverbiis Alexandrinorum, and De Nobili-
tate : on these, together with the Latin fragments of
the so-called Institutio Trajani, see Appendix A. I
have distinguished by an asterisk fragments of which
the Plutarchean origin is impossible or doubtful ; the
notes show to which category, impossibility or doubt,
I should myself assign them.
Of the " fragments " some are verbatim extracts
from Plutarch, others reports or adaptations of what
he wrote. Unfortunately it has been impracticable
to make any typographical distinction between these
kinds ; but there should be no difficulty in recognizing
them, since the former are always introduced by some
other author's words which make it plain that he is
quoting literally, or nearly so. Where a fragment is
an adaptation, it is often difficult to determine the
extent of the Plutarchean material. Here again I
have used an asterisk, to indicate sentences which in
INTRODUCTION
my view may not contain anything derived from
Plutarch.
To establish a text of these fragments is no easy
task. Many come from the anthology of Stobaeus ° ;
he or his predecessors, when excerpting, could make
arbitrary changes or omissions, as appears when we
still possess the work excerpted. Others, like those
from the spurious Stromateis or from the Commentary
on Hesiod's Works and Days, are the end-product of a
process of free modification, which may unintention-
ally have distorted the meaning of the original. In
either case, although it may be suspected that some-
thing has gone wrong, conjectural emendation would
a Since Stobaeus is a frequent source of these fragments,
it will be convenient to give here a brief summary of his
manuscript tradition, which is not the same for the first two
books and for the latter two. Few fragments, in fact, are
derived from the first two. Here F(arnesianus), now Naples
III D. 15, of the fourteenth century, is in general much more
reliable than P(arisinus 2129), of the fifteenth. Remnants of
a longer version are to be found in L(aurentianus 8. 22), of
the fourteenth century. For the latter two books the tradition
is divided into two branches. The best representative of the
first is Vindobonensis phil. gr. 67 (S), of the eleventh century ;
many other mss. belong to the same group, but the only one
fully known is Marcianus 4. 29, the origin of Trincavelli's
edition (Tr.). Tr. has been interpolated from other traditions
and by conjecture. The second branch is headed by Escoria-
lensis II. D. 14 (M), of the eleventh or twelfth century. Asso-
ciated with this is Parisinus 1984 (A), of the fourteenth
century, which has been affected by conjectures. " Maxi-
mus " used for his anthology (see p. 409) a manuscript of
this family, which was the source of other anthologies also :
Macarius Ghrysocephalus (Mac), Parisinus 1168 (corp. Par.),
Laur. 8. 22 (L), and Bruxellensis 11360 (Br.). Hense's con-
clusion, in the introduction to vol. iii of the edition of Sto-
baeus by Wachsmuth and Hense, is that S, though abbrevi-
ated, has suffered less from other forms of alteration than the
manuscripts of the second family.
xiv
INTRODUCTION
be out of place. That must be restricted to the
correction of copyists' accidental errors. Even this
is exceptionally difficult where spurious fragments are
concerned. The author being unknown, there is no
norm for his style. An editor who is also a translator
finds, however, that he must sometimes temper cau-
tion with temerity. When error has resulted in patent
nonsense, he can feel obliged to introduce sense by
means of changes which at the best may not misrepre-
sent the author's intentions, but are not likely to
capture his exact wording.
It is a pleasant duty to thank the authorities of the
Bibliotheque Nationale in Paris, of the Biblioteca di
S. Marco in Venice, and of the Abbadia de el Escorial
for allowing me to consult, or obtain photographs of,
manuscripts in their keeping. I am also obliged to
the Institut de recherche et d'histoire des textes, by
whose aid I obtained a microfilm. Of scholars who
have helped me I must mention in particular Mr. R. T.
Wallis, whom I consulted with profit on the second of
Tyrwhitt's fragments, and above all my colleagues at
Trinity College, Mr. H. J. Easterling and Dr. R. D.
Dawe, who between them generously undertook the
reading of the first proofs. To their care and acumen
I owe the detection of many errors and inadequacies.
For those that remain uncorrected the responsibility
is mine.
F. H. Sandbach
Trinity College, Cambridge
April 1965
xv
WORKS BY PLUTARCH
ANCIENT LISTS
A. PHOTIUS
Photius, Bibliotheca, 161, p. 103 a Migne, records
that he had met the 'E^Aoyat Atd<popoi of Sopatros
(from Apamea, a pupil of Iamblichus) ; in vols. 8-11
there were extracts from Plutarch, themselves taken
from an anthology in a ms. that Sopatros called old.
He gives 45 titles, of which eight belong or may
belong to lost works. They are :
Epaminondas (Lamprias 7)
Pindar (Lamprias 36)
Crates (Lamprias 37)
Dai'phantus (Lamprias 38)
He pi opyrjs (Lamprias 93, or De Cohibenda Ira)
Uepl ttXovtov (perhaps Lamprias 211 ; but cf. frags.
149-152)
lie pi (jyvcreius kcu irovinv 0, (see frag. 172)
and finally ' Av§pQ>v £v8o£wv drr o^Oky para ; since Re-
gum et Imperatorum Apoptkegmata is separately men-
tioned, this is perhaps to be associated with Lamprias
168, Uepl eySo£wv dvopoji'.
The title Tltpl irorapuw probably refers to the
spurious work so called (see p. 404).
° Biicheler, Rh.Mus. xxvii (1872), p. 523, rejects any possi-
bility that this might be identical with the spurious Ilepi
<i(7/o?(7€<os-, which survives only in a Syriac version, and of
which he prints a German translation.
2
WORKS BY PLUTARCH
B. THE LAMPRIAS CATALOGUE
Editio princeps by D. Hoeschel, printed by J. Prae-
torius at Augsburg in 1597, from a transcript made by
Andreas Schottus from the ms. now Neapolitanus III
B 29. Variant readings, taken from some other ms.,
are ascribed to Ful(vius) Urs(inus). A more complete
version, from a " Venetus," identifiable as Marc. 248
(now 328), was given by J. C. Siebenkies to G. C.
Harles, who published it in his edition (1786) of
Fabricius, Bibliotheca Graeca (vol. v, p. 187). The
basic facts about the catalogue were established by
M. Treu, Der sogenannte Lampriaskatalog der Plutarch-
schriften, Progr. Waldenburg, 1873.
Manuscripts
Paris. 1678 (Plutarch, Lives, etc.), described by
Nachstadt, p. vi of preface to vol. ii of Teubner
Moralia, and by Ziegler, Rh. Mus. lxiii (1908), p. 239,
has the catalogue on fol. 148 recto and verso, now
only partially legible owing to wear and creeping of
the ink. Through the kindness of the authorities of
the Bibliotheque Nationale I have an ultra-violet
photograph. Ziegler ascribes the hand to the twelfth
century (one may compare Vat. gr. 504, De' Cavalieri
and Lietzmann no. 28, dated a.d. 1105). This list is
not the source of the other, later mss., since it omits
several titles that they include.
Neapolitanus III. B 29 (Diogenes Laertius), has
the catalogue on fol. 246 verso and 247. A collation
is given by C. Wachsmuth, Philologus, xix (1863), p.
577, who ascribes it to the late fourteenth century.
The last title is no. 222, 'Eowtik-cu 8u/y?yo-ets, Iv a\ki»
irpbs tovs €/owvra9, but this is at the foot of fol. 247
3
PLUTARCH'S MORALIA
verso ; of fol. 248, which presumably contained the
remainder of the list, only a narrow margin survives.
From it are derived Vat. gr. 1347 and Paris. 1751.
Marc. 481 (now 863), a miscellany written by
Maximus Planudes in a.d. 1302, has on its last folio
(123), still in his hand, a list without any heading.
Not always easy to read, it gives the titles, first of the
surviving Lives, then of those Moralia that he then
possessed, and concludes with nearly all those items
of the Lamprias Catalogue that had not occurred
previously. The few omissions are probably due to
accident. Derived from this are the lists in Marc.
186 (now 601), Marc. 248 (now 328), which was written
by John Rhosos, and Pal. Vat. 170. I call it Ven.
In my apparatus I include significant variants only.
When Ven. and Neap, alone are cited, I cannot read
Par.
Title
The name Lamprias Catalogue has no manuscript
authority. The list is preceded in the Neapolitanus
by an anonymous introductory epistle as follows :
I never forget our association in Asia nor your enthusiasm
for education and regard for your friends, and now as soon as
I received your letter I recognized the name and learned with
the greatest pleasure that you were well and remembered
me. In return I am glad to send my greetings, and I have
dispatched to you the list you want of my father's writings.
I hope that all goes well with you.°
Whoever composed this may have intended what in
° Ol5S' aAA(>T€ 7TOT€ T7J$ y€VOjJL€V7]S 7}fXLV cVt Trjs 'Acta? TTpOS
aXhrjXovs ovvovaias €KAa96jjL€vos ovoe rrjs crrjs 7T€pl TraiSetav /cat
7T€pt TOVS faAoVS GTTOvbrjS /Cat 7Tpo0vfJLLaS KCLL VVV €V0€a)S 0€^dfX€VOS
GOV T7)V €7TlOToAr)V iyVUipiOO. TOVVOfJLd KOI ^SlCUTara OL€T€07)V ippCO-
fX€VOV ZTTiyVOVS G€ KOL TjfJLOJV fX€fXV7JfJL€VOV t /Cat r)0€<X)S €V jLt€/)€t 7T<iXLV
ao7ra£o/Liat ae /cat T17V ypac/>rjv ojv rjOeArjoas tcov rod 7rarp6s ^l^Xlwv
eirepuftd aot* ipp6>odai evxofxai.
4
WORKS BY PLUTARCH
the event happened, namely that the writer should
be identified with a Lamprias mentioned by Suidas :
Lamprias, son of Plutarch of Chaeronea. He wrote a
list of his father's works on all Greek and Roman history. °
So far as is known, none of Plutarch's sons was called
Lamprias. The epistle has some similarity to Pliny,
Ep. iii. 5, which Ziegler believed to have served as a
model for a forger of the xiii or xiv century. 6
Another account of the list is given by a note of
John Rhosos in Marcianus 248 :
Besides all these titles, there were also found some time
ago, as was recorded in an ancient book, summaries of the
works listed below, but they have not survived to our times,
except for their titles, since I have never yet met with them.
But I have set out their titles for the benefit of scholars, so
that they may know all the works composed by this sage
of Chaeronea. c
Rhosos was certainly mistaken about the existence
of these summaries, and the origin of his mistake
seems to lie in Marc. 186, which after giving a list of
the surviving Lives and Moralia continues :
All these have been found, and also the summaries of
the works marked below with this sign, 6\ d
There follows the remainder of the Lamprias Cata-
logue, including nos. 65, 79? and 121, of which so-
a AaniTpias, UXovrdpxov rod Xatpa>v€a>s vlos. iypaipe IltVa/ca
<Lv 6 7rarr)p avrov eypaupe irtpl 7rdo7js 'IZXXrjviKrjs koll 'Paj/Ltat/ctJ?
laroplas^ b Rh. Mus, lxxvi (1927), p. 20.
* irapa irdvra hk ravra irpo \iiv rivcav \povoiv t ojs <ev rivi j3t'j3Aa>
apxaiq- eveycypairro, /cat rcov vnoyeypa^fievcov Xoyoiv ovvoifieis
rjvpicrKOVTO, els ^fias §€ ovk €<f>0aoav rj \x.6vov at avrwv erriypa^ai'
ovhap.rj yap tto} avrwv ivervxofiev. rwv </>i\oA6ya)v ok x^P iV KaL
<x)S av etSetev ooa 6 Xatpajvevs ovros oo<f>6s ovveypdifraro, rds
avrajv £m,ypa<f>ds tvravOa i^€0€fi€0a.
d ravra irdvra €vp€0rjoav (sic) Kal at ovvoifjeis r&v Karcjrepaj
OTjucunOevrcov rwSc ra> GTjficlq) 0\
5
PLUTARCH'S MORALIA
called summaries do survive. These and these only,
are marked with a sign ; but it is a cross, and not that
promised.
Origin
The list begins with " parallel " Lives, succeeded by
other biographies, including the spurious Lives of the
Ten Orators. The Moralia follow, the only principle
of arrangement being that works in more than one
book are enumerated before those in a single book ;
there are, however, some small groups of works with
similar subjects, e.g., four of the anti-Stoic writings are
collected together (76-79) and three of those against
Epicureans (80-82). Three titles are those of sur-
viving spurious works , a while at least twelve surviving
genuine works b and six spurious c are not included.
About a dozen titles are of lost works of which the
authenticity is supported by other evidence. It fol-
lows that just as the presence of a title in the list is no
guarantee of the work's genuineness, so its absence
is no evidence of spuriousness.
Treu concluded that the list originated as the in-
ventory of some library. The presence of eight vo-
lumes of Aristotle's Topica (56) is an indication that
ancient libraries, like modern, could suffer by the
replacement of a book on the wrong shelf. Since the
parallel Lives are not arranged according to any prin-
a Vit. X Orat., Plac. Phil., Parallela Minora.
b T>e Amic. Mult., De Fortuna, De Virtute et Vitio, De
Cohibenda Ira, De Amore Prolis, An Vitiositas, De Invidia
et Odio, Quaest. Conv., Maxime cum Princ, Ad Princ.
Inerud., De Monarchia, De Esu Carnium.
c De Liberis Educandis, Cons, ad Apoll., De Musica, De
Fluviis, De Vita et Poesi Homeri, Fragmentum Tyrwhittia-
num ii. It is uncertain whether no. 58 refers to De Fato.
6
WORKS BY PLUTARCH
ciple, the list is likely to be fairly early , a The dispo-
sition by number of books suggests a library on rolls
rather than in codices. Treu's guess that the list
dates from the third or fourth century may well be
right.
° K. Ziegler, Die ffberlieferungsgeschichte der vergleichen-
den Lebensbeschreibungen Plutarchs, pp. 33-36 ; he holds
that the first ordered collection of Lives was made in the fifth
century.
TOY nAOTTAPXOT BIBAIA
Surviving works of the Moralia have been distinguished by
appending to their title a numeral in brackets ; this refers to
the volume of the Loeb Classical Library in which the work is
1. Qrjcrevs /cat 'Pcu/xuAos'.
2. AvKOvpyos kcu NopL&s.
3. ®€pLUJTOKArjs /cat KapxAAos".
4. HoXtov /cat Ho7r\LKo\as .
5. HeptKXrjs /cat OajStos" Md^tuos 1 .
6. 'AA/ctj8taS^9 /cat Map/aos" KoptdAavos 1 .
7. 'E7rap,eti>a>voas > /cat Hklttlcdv.
8. <J>o)/cta)v /cat Kara)v.
9. "Ayts* /cat KAeoucV^?.
10. TtjSepto? /cat ratos 1 Tpa/c^ot.
11. TifjLoAeajv /cat rtauAos' AtjLttAto?.
12. E^p-eV^s 1 /cat Heprcopcos.
13. 'AptaretS^? /cat Kara) v.
14. ITeAoTrtSas' /cat Map/ccAAos*.
15. AucravSpos' /cat ZvAAas".
16. Tlvppos /cat Mapto?.
17. OcXo7roLjJLrjv /cat TtVos'.
18. Nt/ctas /cat Kpacrcro?.
19. Ktpxov /cat A01J/C0AA09.
20. Ata>v /cat Bpo^TO?.
21. 'Ay^crtAaos" /cat no/XTr^tos".
8
THE WORKS OF PLUTARCH
to be found. The Arabic numerals are those traditionally in
use ; they do not coincide with the medieval numerations
found in some later mss.
1. Theseus and Romulus.
2. Lycurgus and Numa.
3. Themistocles and Camillus.
4. Solon and Publicola.
5. Pericles and Fabius Maximus.
6. Alcibiades and Marcius Coriolanus.
7. Epaminondas and Scipio. Frags. 1,2.
8. Phocion and Cato.
9- Agis and Cleomenes.
10. Tiberius and Gaius Gracchus.
11. Timoleon and Paullus Aemilius.
12. Eumenes and Sertorius.
13. Aristides and Cato.
14. Pelopidas and Marcellus.
15. Ly sander and Sulla.
16. Pyrrhus and Marius.
17. Philopoemen and Titus.
18. Nicias and Crassus.
19. Cimon and Lucullus.
20. Dion and Brutus.
21. Agesilaiis and Pompey.
PLUTARCH'S MORALIA
22. ' AAe£av8 pos koX Kaicrap.
23. ArUJLOG0€V7)S KOL ¥LlK€p(X)V.
24. "Apa/ros kcll 'Apratjep^rjs.
25. ArjfjLrjTpios /cat 'Avtcovios'.
26. Auyouarou j8ios.
27. Tijiepios.
28. Zfamcov * K<f>piKavos .
29. KAauStos.
30. Neptovos jStos 1 .
31. raio? Kcuaap.
32a. TaAjgas-.
32b. "O^wv. 1
33. Btre'AAto?.
34. 'Hpa/cAeous- jStos".
35. HatoSou ftlos.
36. YlcvSdpov j8to9.
37. KpdrrjTos ^tos.
38. Aai^avTos".
39. 'ApLGTOfievrjs.
40. "ApaTos*.
41. Btot tcov Se/ca prjropcov.
42. 'OjJLrjpiKcov fjieXercov )8tj8Aia S'.
43. E19 'Ep,77eSo/cAea jStjSAta 1'.
44. Ilept ttJs* 7T€fjL7TTfjs 2 ovaias jStjSAta e'.
45. riept T^9 €tV €KOLT€pOV €7rt^€tp^(T€CUS' j8t/?Aia €\
46. Mu'flcoi/ jStjSAta /,
47. ITept prjTOpLKrjs /JtjSAta y'.
48. Ilepi ifjvxfjs elaayajyfjs j8tj8Ata y'.
49. Ilcpi alodrjoecov jStjSAta y'.
50. 'E/cAoy^ <f)i\oo6(j>cov, jStjSAta /?'.
1 The titles are separated by Par. ydXpas koL oOwv Neap.
2 Possibly Treinrrrjs should be omitted as a dittography.
10
WORKS BY PLUTARCH
22. Alexander and Caesar.
23. Demosthenes and Cicero.
24. Aratus and Artaxerxes.
25. Demetrius and Antony.
26. Life of Augustus.
27. Tiberius. ? Frag. 182.
28. Scipio Africanus. ? Frags. 3, 4.
29. Claudius.
30. Life of Nero. Frag. 5.
31. Gaius Caesar.
32a. Galba.
32b. Otho.
33. Vitellius.
34. Life of Heracles. Frags. 6-8.
35. Life of Hesiod.
36. Life of Pindar. Frag. 9-
37. Life of Crates. Frag. 10.
38. Dai'phantus. Frag. 11.
39. Aristomenes. Frag. 12.
40. Aratus.
41. Lives of the Ten Orators, (x)
42. Homeric Studies, 4 vols. Frags. 122-127.
43. Notes on Empedocles, 10 vols. Frag. 24.
44. On the Fifth Substance, 5 vols. a
45. On Arguing both Sides of a Question, 5 vols. b
46. Stories, 3 vols.
47. On Rhetoric, 3 vols.
48. An Introduction to Psychology, 3 vols.
49. On the Senses, 3 vols.
50. Selections from Philosophers, 2 vols.
Since Plutarch does not show much interest in Aristotle,
it is surprising to find him devoting five volumes to this sub-
ject. See the critical note.
b Perhaps referred to at Moralia, 1036 a.
11
PLUTARCH'S MORALIA
51. UoXeajv evepyeoiai, /StjSAta y .
53. Hepl Qeo^pdarov rrpos tovs Kcupovs (52) 770-
Xltlkcov j8tj8Ata jS'. 1
54. Ilept 7rap€iixev7]s IcrTOpLas j3tj8Ata S'.
55. Ylapoipuchv jSt/JAia j8'.
56. Taw ' ApiGToreXovs to7tlkcov 2 jStjSAta 17'.
57. Sokji/cAtJ?, j8tj3Ata /?'.
58. riept €LfJLap{ievr]s j3if$Xia )8'.
59. Ilept SiKaioavvrjs vrpos yLpvannrov j8tj8Aia y'.
60. Ilepi TroirjTLKrjs.
61. Ilept ra>v dpecKOvrcov <f)iXoo6<})ois <j>voiKr)S eirt-
TOfjbfjs f}ij3Xla e'.
62. HrpcofiareLS loropiKol kcll 3 7toltjtlkoI £/?'* eVtoi
3^ £sr'. 4
63. Ilept ro£ /uW eirat otto ro£> nAarcovos'
'A/caS^/zetav.
64. IIc/h t^? 8ia(f)opas tcx)v YivppcDvelcov /cat
' AKa8r)iJLaCKtov .
65. Ilept, r^? ev TipLCLitQ ifwxoyovids.
66. He pi rov yeyovevai Kara HXdr cova rov ko-
GfJLOV.
1 The order in Par. Ven. is 50, 53, 51, 52, in Neap. 50, 51,
52, 53. Treu suggested the amalgamation of titles.
2 ro7TLKajv Par. Ven. ttoAitikcjv Neap.
3 koX added by Ziegler.
4 Par. may have a different numeral.
Plutarch used this work of Theophrastus for his Praecepta
Gerendae Reipublicae (no. 104) ; see Mittelhaus, De Plutarchi
praeceptis gerendae reipublicae, pp. 29-55.
h Probably included here by mistake, see p. 6. Since
Plutarch shows no interest elsewhere in the Topics, it is un-
likely that a commentary on that work is meant.
c The existing pseudo-Plutarchean On Fate (L.C.L. vol.
12
WORKS BY PLUTARCH
51. Benefactions by (or to) Cities, 3 vols.
52-53. On Theophrastus' work Opportunist Statesman-
ship, 2 vols. a
54. On Neglected History, 4 vols.
55. A Collection of Proverbs, 2 vols.
56. Aristotle's Topics, 8 vols. 6
57. Sosicles, 2 vols.
58. On Fate, 2 vols. c
59- On Justice, a Reply to Chrysippus, 3 vols/*
60. On the Art of Poetry.
61. On the Views held by Philosophers, a Summary
of Scientific Theories, 5 vols, (xi) e
62. A Patchwork of Extracts, historical and poetical,
62 sections ; some make it 66/
63. On the Unity of the Academy since the time of
Plato.
64. On the Difference between the Pyrrhonians and
the Academics. °
65. On the Generation of the Soul in the Timaeus.
(xiii)
66. On the Fact that in Plato's View the Universe
had a Beginning. 71
vii) is in one book, but promises a continuation. If that was
ever written, an identification with this entry in the Lamprias
Catalogue might be correct.
d Mentioned, Be Stoic. Repugn. 1040 d, and probably used
in chaps. 15-16 of that work, see Class. Quart, xxxiv (1940),
p. 22.
6 This spurious work is not currently (1965) included in
vol. xi.
f Possibly the work from which fragment 179 is taken,
since it might be called historical ; or again, the title may be
abbreviated and have once contained the word " philo-
sophical."
9 Cf. Sextus Empiricus, Outlines of Pyrrhonism, i. 220-235.
h Mentioned, Moralia, 1013 e ; someof what follows there,
down to 1023 b, will be drawn from this book.
13
PLUTARCH'S MORALIA
67. II ou eloiv at ISeac;
68. IIw? rj vXrj rcov tSecov fJL€T€iXr)<f)€v ; on ra
TTptoTa acofiara notel.
69. II 6/01 TiOJKpOLTOVS SaijJLOVLOV.
69a. 1 Ylpos 'AA/aSa/zavra.
70. e T7re/o row IlAaToovos' ©eayous*.
71. ITc/ot fjLavTiKrjs ore ocp^erai Kara tovs 'A/caS^-
fiaiKOVs .
72. Ile/06 ttJ? rjdiKrjg aperrjs.
73. FU/oi tou iv rj] aeXrjvr) $aivop,£vov Trpoaojirov.
74. Horepov 6 irepiaaos apidfjbos fj 6 aprios a/x€t-
VO)V.
75. El TTp€ofSvT€ptp 7ToXlT€VT€OV .
76. Ilepi SrcotAccov evavrtco/xarcov.
77. rie/H evvotoov 2 777)09 rous 1 Stou/cous.
78. Ilepi avvrjOetas irpos tovs ^tcdlkovs*
79. "On 7rapa8o^6r€pa oi Htcolkol tcov TroirjTtov
Xeyovoc .
80. IlpOS TTjV TOV ^TTLKOVpOV OLKpOaOLV 7T€pl 0€COV.
81. IIpOS KcoAcUT^V V7T€p TCOV dXXcOV <f>lXoo6<f)Oi)V .
82. "On o*3Se £771; ecrrtv rjSeajs /car' 'Em/coupon.
83. ripos 1 Hidvvov 7T€pl (f>iXlas.
1 Joined to 69 in Ven., omitted by Neap. Joined to 70 by
Volkmann, made independent by Ziegler.
2 The manuscripts of this book have, more correctly, nepl
TCJV KOIVCOV €WOlO)V.
a Plato, Timaeus, 53 c IF.
14
WORKS BY PLUTARCH
67. Where are the Forms ?
68. The Manner of the Participation of Matter in the
Forms, namely that it constitutes the primary
Bodies.
69. On the Sign of Socrates, (vii)
69a (?). To (or Against) Alcidamas. 5
70. In Defence of (or About) Plato's Tkeages. c
71. That the Academic Philosophy allows for the
Reality of Prophecy. Cf. no. 131 . Frags. 21-23.
72. On Moral Virtue, (vi)
73. On the Face that appears in the Moon, (xii)
74. Whether Odd or Even Number is the better.
75. Whether an Old Man should engage in Public
Affairs, (x)
76. On Stoic Inconsistencies, (xiii)
77. On Conceptions, against the Stoics, (xiii)
78. On Common Usage, against the Stoics . d
79- That the Stoics talk more paradoxically than
the Poets, (xiii)
80. A Reply to Epicurus' Lecture on the Gods. e
81. Against Colotes in Defence of the other Philo-
sophers, (xiv)
82. That one cannot even live pleasantly by follow-
ing Epicurus' Doctrine, (xiv)
83. On Friendship, addressed to Bithynus.
b United in the mss. to the previous title, but that work
bears no such dedication. Volkmann suggested that the
words belong with no. 70. Alcidamas is unknown.
The authenticity of the Theages was disputed, and since
Plutarch never quotes it as Plato's, Patzig thought this work
spurious.
d Cf. Stoic. Rep. 1036 c-e, S. V.F. ii. 109, Pohlenz, Die
Stoa, i. 29.
e Usener, Epicurea, p. 103, if the " lecture " is identical
with what is elsewhere called a " book." But On the Gods
ought perhaps to be a separate title.
15
PLUTARCH'S MORALIA
84. 'AfjLfJLWvios, 7} 7T€pl rod fMTj rjSecos rfj /ca/ct'a
ovvelvai.
85. rico? av ris iavrov eiraiveoeiev dveTTi^dovojs ;
86. Et dperrj r) p-qropiKT).
87. Titos av res aioQoiro iavrov TrpOKonrovros
irpos dperrjv;
88. Ylepl rcjv eKXeXonrorojv xp r ] (JT7 ]P^ a)V '
89. Titos StaKpivofiev rov AcoAa/ca rod (friXov; 1
90. Ylepl rod it pilar ov ifivxpod.
91. Ileot fSpaheais KoXa^opbevcov vtto rod Oeiov.
92. Ile/ot dSoAeaxtas".
93. Ileot dpyrjs.
94. 'Tytetvd TrapayyeX\xara.
95. Ileot evOvfjdas.
96. Ile/n SvowiTLas .
97. Ileot 7ToXvrrpayp,oavv7]s>
98. Ilept <f>iXa8eX(f)ias .
99. Ilept Kop,rjrtbv.
100. Ile/Ot toji> rptcov ovopudrcov, ri KVpiov;
101. Ileot <f)vyfjs.
102. Ilept rou aKOveiv rcov <j>iXoo6(j>a)v .
103. IIco? Set 7TOL7J fidr ojv aKoveiv;
104. rioAtrt/cd 7rapayyeXfiara.
105. Ileot plcQV ev dXXcp Se Ylepl rod rov fiiov
eoucevai KvfSelq.
106. ricDs 1 Set rots' cr^oAtKots' 2 yv\ivda[iaoi xpfjaOai;
1 rov /cdAa/ca rov <f>l\ov Par. : tow <f>lXov rov /c<$Aa*a Neap. Ven.
2 axoAiKofc Par. Ven. : axoAaoriKofr Neap.
a Without adequate reason Usener, Jb. hi. Phil., 1889,
p. 139, Kl. Schr. i. 344, identified this with An Vitiositas,
Wilamowitz, Hermes, lxii (1927), p. 296, with De Virtute et
Vitio.
6 Probably an anti-Stoic essay, ef. Cicero, De Oratore, in.
16
WORKS BY PLUTARCH
84. Ammonius, or On not finding Pleasure in In-
volvement with Vice. a
85. How to praise oneself without giving Offence,
(vii)
86. Is Rhetoric a Virtue ? b
87. How to be aware of making Moral Progress, (i)
88. On the Oracles that have come to an End. (v)
89. How we distinguish a Flatterer from a Friend.
(i)
90. On the Principle of Cold, (xii)
91. On Delays in Divine Retribution, (vii)
92. On Talkativeness, (vi)
93. On Anger. Frag. 148.
94. Advice on Health, (ii)
95. On Cheerfulness, (vi)
96. On Compliancy, (vii)
97. On Officiousness. (vi)
98. On Brotherly Affection, (vi)
99- On Comets.
100. Which of a Man's three Names is his Proper
Name ? c
101. On Exile, (vii)
102. On Listening to Philosophers' Lectures, (i)
103. How one should study Poetry, (i)
104. Precepts of Statecraft, (x)
105. On Ways of Life. Another copy has the title
On Life's being like a Game at Dice. d
106. The proper Use of School Exercises. 6
65, " (Stoici) soli ex omnibus eloquentiam uirtutem . . . esse
dixerunt."
c i.e., the Roman praenomen, nomen, and cognomen. Qf.
Life of Marius, chap. 1.
d De Tranquillitate Animi, 467 a, ascribes this comparison
to Plato (cf. Rep. 604 c) ; see also Epictetus, ii. 5. 2-3*
"In rhetoric.
17
PLUTARCH'S MORALIA
107. 'Epam/co?.
108. ' A7ro(/>deyfiaTa r/yepLOVLKa, arpaTrjyiKd, rvpav-
VLKOL,
109. Hepl rov ISiov ato/xaro?. 1
110. YtVfJLTTOCFLOV TtOV €7TTa GO<j>tbv .
111. TlapafjLvdrjTiKos Trpos y AaKA7)7nd8r)v.
112. YlapaixvdrjTiKog Trpos rrjv ywat/ca.
113. Hepl (friXoKoapLids .
114. TirdevTixos.
115. Ta/xt/ca TrapayyeXfiara.
116. Ilcpt rou /xt) XP^ v ^ v ep>p>€Tpa rrjv WvQiav,
117. Hepl rod E rou €V AeA<f>OLS.
118. Ile/H rou /car' T Iotv Xoyov /cat Salami/.
119. Altlcu t&v 'Apdrov /^loarjjjLeLcov.
120. Ets* ra Nt/cdVSpov QiqpiaKa.
121. ' Api(iTO<f>dvovs /cat MevdVSpou cniyKpiais.
122. Ilcot 7-77S 'HpoSoTou KaKorjOetas.
123. Ileot rou xP^ vov T y$ 'IAtaSo?.
124. IT cos Kpivovp,€v 2 rrjv dArjdrj laropiav;
125. 'ATTOfJLvrjiJLoveviAaTa.
126. rWat/ccov dperai' iv aAAco Se Ilept rou 77009
Set £77 v yuvat/ca 777009 aVSpa.
127. Ilept £cotov aXoyajVy ttoit^tikos .
1 Ilepi la\vos aa>fjLaros Patzig.
2 Kpivovfiev Ven. Neap. Kplvofxev Volkmann.
At Coniugalia Praecepta, 145 a Plutarch's wife Timoxena
is said to have written on this subject. Wilamowitz, Kl. Schr.
iv. 655, suggested that her authorship was a fiction and
Plutarch himself the true writer.
6 Possibly a metaphorical title ; but Volkmann refers to Au-
lus Gellius, xii. 1, which records Favorinus' advice to wealthy
mothers to feed their babies themselves, and not to employ
wetnurses.
18
WORKS BY PLUTARCH
107. A Dialogue on Love, (ix)
1 08 . Sayings of Rulers , Generals , and Monarchs . (iii)
109. On My Own Body.
110. Dinner of the Seven Sages, (ii)
1 1 1 . A Letter of Consolation addressed to Asclepiades .
112. A Letter of Consolation to his Wife, (vii)
113. On Love of Self-adornment .°
114. The Wetnurse.*
115. Advice on Marriage, (ii)
116. On the Fact that the Priestess at Delphi no
longer gives Oracles in Verse, (v)
117. On the E at Delphi, (v)
118. On the Meaning of the Story of Isis and Sa-
rapis. c (v)
119. Explanations of Aratus* Weatherlore. Frags. 13-
20.
120. Notes on Nicander's Theriaca. Frags. 113-115.
121. A Comparison of Aristophanes and Menander.
00
122. On the Malice of Herodotus, (xi)
123. On the Date of the Iliad.
124. How to judge True History. Cf. no. 225.
125. Recollections . d
126. Brave Deeds by Women (iii) ; in another copy,
On the correct Relation of a Woman to her
Husband/
127. On Irrational Animals, a poetic work/
c The mss. of the work give it the title On Isis and Osiris,
but it identifies Osiris with Sarapis, 362 b.
d Nachstadt identifies this, without much probability, with
no. 108. e Compare the note on no. 222.
f Ziegler would identify this with Bruta Ratione Uti (xii),
understanding " a work of fiction." A. Gercke, Rh. Mus.
xli (1886), p. 470, demolishes a house of cards built by O.
Crusius, ibid, xxxix (1884), pp. 580-606.
19
PLUTARCH'S MORALIA
128. Air)yr)G€LS rrapdAArjAoc, 'EAAtjvikclI koll 'Pco-
jjuatKaL
129. Hepl tG)v ^TTLKovpetcov ivavTicoixdrcov .
130. Hcos dv res air* 1 eydp&v <h<f>eAolro;
131. He pi rod firj pud^od ai rfj fxavTiKrj rov 'A/ca-
SrjfiaLKOv Aoyov.
132. ^TnaroArj irpos QaftojpZvov irepl ^tAcas" Iv d'A-
Aw 8e Hepl <f)iAcx)v xprjaecos.
133. Hepl rod €</>' rjfjuv 7rpos 'Em/coupon.
134. S^oAat 'A/caS^ae-TccH.
135. Et Aoyov <Ly€i Ta £a>a.
136. nAarcovt/cd ^rtjfjiara.
137. Ilou? aV ri9 ev rrpdypbaoi ^lAoTrpdypiovos 2 ho^av
hia<f>vyoi;
138. Alriai 'Pcu/xalVcai.
139. Alriai fiapftapLKal.
140. Ilept tou K€arov rr\s firjrpos rwv detbv.
141. ripcuTaydpof nepl rcbv 7rpd)rcov.
142. Ilept rwv Trap* 'AAe^avSpevoi TTapotpaajv .
143. "On napaSo^orepa ol E7TiKOVpeioi ra>v 77-0177-
rtov Aiyovoi.
144. Ti to ovvievai;
145. ITept ro£ Sev 3 /cat fxr]8ev.
146. "On ouSev eon ovviivai.
147. IloT€0a toji/ t.ipojv rd ^epoala c^povLpbcorepa rj
\ it o
ra evvopa;
1 d^' Bernardakis : wr' Ven. Neap.
2 <j>i\o7rpdyiJLovos Ziegler : <f>i\o7rpayn6va)v Par. Ven. (-d>v)
Neap.
3 8e*> Patzig : ouSev Ven. Neap.
a Treu suggested that this was really a different work,
identical with De Amicorum Multitudine^ which is otherwise
absent from the list. Cf. the note on no. 222.
20
WORKS BY PLUTARCH
128. Parallel Stories, Greek and Roman, (iv)
129. On Epicurean Inconsistencies.
130. How to profit by one's Enemies, (ii)
131. On the Fact that there is no Conflict between
the Principles of the Academy and the Art of
Prophecy. Cf.no. 71.
132. A letter to Favorinus about Friendship . Another
copy has the title, On the Use to be made of
Friends. 01 Frags. 159-171.
133. A Reply to Epicurus on the subject of Free-
Will.
134. Academic Lectures.
135. Can Animals think ?
136. Platonic Problems, (xiii)
137. How might a Man active in Affairs escape the
Reputation of being a Busybody ?
138. Roman Customs Explained, (iv)
139. Foreign Customs Explained.
140. On the Cestos of the Mother of the Gods.
141. Protagoras' On the First Things. b
142. On the Proverbs in Use among the Alexan-
drians. See p. 404.
143. That the Epicureans talk more paradoxically
than the Poets.
144. What is Understanding ?
145. On " Hing " and " Nothing/' c
146. That Understanding is impossible.
147. Whether Land-animals or Water-animals are the
more intelligent, (xii)
6 It would be surprising if an otherwise unknown work of
Protagoras had survived late enough to be included by error
in this list, cf. no. 56. Perhaps there are two Plutarchean
works, On Protagoras and On First Principles.
c So we may represent Democritus' jesting division of
prjSdv as ^17 hdv ; see Adversus Colotem, 1109 a.
21
PLUTARCH'S MORALIA
148. 2toh/co>v /cat 'Em/co^pet'cov e/cAoyat /cat
eAey^ot.
149. A mat tcjv 7T€pL<f>€poiJ,€va)v Utojik&v. 1
150. Hepl rjfAepcjv.
151. Ilept Trepiepyias.
152. IT€/H TOU 7Tpii)TOV £7TO/J,€VOV 7rpOS XpVGL7T7TOV.
153. 'YiroderiKos rj irepl ap^r}?.
154. Ilepi tou €</>' rjfjuv rrpos tovs Htcdlkovs.
155. Hepl oetaiSai/zovias' irpos 'Em/coupon.
156. Ei Tract, avvrjyoprjTeov.
157. II/009 B^or/ai/ 2 rrapafjLvOrjTiKos .
158. Ilepi raw riuppcop'os' oe/ca Tpoirodv?
159. Ile/H j8lO>V 77/00? > E7Tl/COL>pOV'.
160. AtTiat /cat TOTTOL.
161. Atrial dAAaycoy.
162. LUpt rauroAoy tas.
163. Ilept fjLovdScov.
164. Et 8a)G€i yvco/Jirjv 6 noAiTrjs* 7Tpo€i8ws on 5 ov
7T€l<7€l.
165. Ilepi So£a>v rcov /ca#' eavrov.
1 Srcot/ccuv] ? laropicov.
2 B^artai' Ziegler : <&r)(jTiav.
3 rpoTTwv [so in Christ-Schmid-Stahlin, Griech. Litt, ii, p.
511] : T07rcm>.
4 TroAtn;?] ? ttoXltlkos Pohlenz.
5 ov 7rovrjG€L after ort deleted by Hoeschel.
Conceivably an alternative title for no. 97.
6 The subject is likely to have been logical rather than
political, although Pohlenz, Moralia, vol. v, Praef. vi, adopts
the latter view.
22
WORKS BY PLUTARCH
148. Extracts from, and Refutations of, Stoic and
Epicurean Authors.
149. Explanations of Current Stoic Doctrines.
150. On Dates. Cf. no. 200. Frag. 142.
151. On Curiosity (or Officiousness, or Unnecessary
Elaboration).
152. A Reply to Chrysippus on the First Consequent.
153. A Discourse on Hypothesis, or On the Starting-
point for Deduction. 6
154. On What lies in our Power — a Reply to the
Stoics.
155. A Reply to Epicurus on the subject of Super-
stition , d
156. Should one act as Advocate for any and all ?
157. A Letter of Consolation addressed to Bestia.
158. On Pyrrho's Ten Methods of Procedure/
159. A Reply to Epicurus on the subject of Ways of
Life.
160. Explanations and Topics (?)
161. Explanations of Exchanges (?)
162. On Tautology.
163. On Monads.
164. Should a Citizen give his Advice, knowing it will
be rejected ?
165. On Contemporary Opinions.
c For the controversies concerning the concept of to i<f> y
17/uv see S.V.F. ii. 974, 979-984, 988, 1001, 1007.
d De Superstitione (ii) does not reply to Epicurus. Ziegler
suggests that " A Reply to Epicurus," if not a mere mistake,
is the title of a separate work.
• The classification of 10 " tropes," or methods of pro-
cedure, in scepticism was made by Aenesidemus (Sextus Em-
piricus, Adversus Mathematicos, vii. 345), but expounded
in his Outline Introductory to Pyrrhonism. See Diogenes
Laertius, ix. 79-88, Sextus Empiricus, Outlines of Pyrrhonism,
i. 36-163.
23
PLUTARCH'S MORALIA
166. Atrtat c EAA^vo>v.
167. Atrial 1 yvvaiK&vr
168. Ilept €v86£o)v dvSpcov.
169. 9 A7TO<f>04yiJ,aTa AaKcovcKa.
170. 'Airoptajv Aucret9.
171. XprjcrfAcov ovvaycxyyy],
172. Ilept aAuTTtas".
173. Ilept yvfjbvaafjudrajv.
174. Ilept €TTidvp,ias.
175. riept rrjs 'PcofJbOLLoov rvxrjs.
176. Uepl rfjs 'AAe^dVSpou rvxr]S*
177. Uepl rod yvcodt aavrov /cat et dOdvaros rj
xfjvxq.
178. Uepl rod Xd0€ jStco eras'.
179. Ilept drapa^las .
180. Ilept dperfjs, et SlSolktov 2 r) aperr).
181. Ilept 7-779 ets* Tpo<f)a)vLov /caTa/Jaaea)?.
182. 'I/ce'T^?.
183. Ol>CH/a] €7TLTOfJLrj.
184. Ilept tcov 7Tpd)TO)v (f>LXoao(f)rjGdvrcov KCU TCOV
077' aurcov.
185. Ilept uAt^s".
186. Ilept rfjs 'AAe£dVSpot> dperfjs.
187. 'A^iAAea)? 7ratSeta.
188. Ilept Kt^vat/ccov. 3
189. 'A7roAoyta U7rep YtcoKpdrovs.
190. Ilept ttJ? YiOJKpdrovs Karai/jrj^laeajs .
191. Ilept yea)(f)dyu)v .
192. AiaAe^ts' Trept rcov Se'/ca Karrjyopicbv.
193. Ilept 7Tpo^XrjiMdrcov.
1 AtVtat] ? a/ocrat Nachstadt.
24
WORKS BY PLUTARCH
166. Greek Customs Explained, (iv)
167. Explanations concerning Women. a
168. On Famous Men.
169. Spartan Sayings, (iii)
170. Solutions of Problems.
171. A Collection of Oracles.
172. On Freedom from Pain.
173. On Exercises. 6
174. On Desire.
175. On the Luck of the Romans, (iv)
176. On Alexander's Luck, (iv)
177. On the Saying " Know Thyself " and the Pro-
blem of Immortality.
178. On the Saying " Live in Obscurity." (xiv)
179. On Mental Calm.
180. On Virtue, whether it can be taught, (vi)
181. On the Descent into the Cave of Trophonius.
182. The Suppliant.
183. An Epitome of Natural Science.
184. On the First Philosophers and their Successors
185. On Matter.
186. On Alexander's Virtue, (iv)
187. The Education of Achilles.
188. On the Cyrenaic Philosophers.
189- A Defence of Socrates.
190. On the Condemnation of Socrates.
191. On Earth-eaters.
192. Lecture on the Ten Categories.
193. On Problems.
a Nachstadt suggests that this title is corrupt and should
be identical with no. 126.
6 Perhaps rhetorical exercises.
2 hiSaKTov Bernardakis : SiScwctc'ov Ven. Neap.
3 Kvp7]vaiKa>v Bernardakis : KvpTjvatwv.
25
PLUTARCH'S MORALIA
194. Hepl x a P aKT VP cov '
195. TIoAgojv KTiaeis.
196. <$>vaiKO)v apeoKovrcov.
197. Kara tl €v8o£ol 'Ad-qvaZot;
198. Hepl rcbv ovvrjyopovvT(x>v.
199. Tis dpcarog filos;
200. Yiepl rjfJLepcjv.
200a. 1 MeAeroov <f>vaiKa>v /cat TravrjyvpiKcov.
201. Ilcpt tcjv iv HAaraicus AatSaAcov.
202. QiAoAoycov TrapaaKevcov, 2
203. Ile/oi €vyev€Las.
204. '0 7rpos Alcova piqOels iv 'OAv/xma.
205. Ile/ot rou ri eho^ev f Hpa/cAeiTa>.
206. ndrepov xP r J GL l Jb( ^ T€ P 0V ^P V vSa>/>.
207. n/3orpe7rTt/c69 vrpos 3 viov ttAovgiov.
208. rioT€poi> ra fox^s ^ acofjuarog iradrj ^etpova.
209. rie/ot ifsvxys-
210. El CLTTpCLKTOS 6 776/01 TxdvTOJV €7T€^COV.
211. Tleyot <j>iAo7rAovTias.
212. Ile/H G€LGfJLCOV.
213. rid)? Set Aa/ccova jita^ca^at;
214. nporpeTrrt/co? efc 'AaKArjTTidSrjv 4 Ylepyafjarj-
1 Title separated from the preceding by Wyttenbach.
2 Par. Ven. : 7T€pi <£iAoAdyaji>, 7rept tr/ceuoiv. Neap.
3 irpos Neap. : els Ven.
4 ' A<jK\T]7nd&T)v Ziegler : 'AcrKXTjmov Ven. Neap.
a Perhaps not to be identified with no. 61, Placita Philoso-
phorum, since that work is in five books, and this should by
its place in the list be contained in a single one.
b There is some error in the mss., for which a possible
remedy is to divide, as above, what they give as a single title.
But there is still a strange combination in no. 200a.
c Cf. no. 227. Perhaps Dio of Prusa.
26
WORKS BY PLUTARCH
194. On Characters (or Styles).
195. City Foundations.
196. A Collection of Scientific Opinions.
197. What was the Basis of the Athenians' Renown ?
(iv)
198. On Advocates.
199. What is the best Way of Life ?
200. On Dates.* Cf. no. 150.
200a. A Collection of Scientific Lectures and Public
Addresses.
201. On the Festival of Wooden Images at Plataea.
Frags. 157-158.
202. A Collection of Introductions to Literary Pro-
blems.
203. On Nobility of Birth. Frags. 139-141.
204. The Reply to Dio delivered at Olympiad
205. On the Question of Heraclitus' Beliefs.
206. Whether Fire or Water is the more useful, (xii)
207. An Exhortation to Philosophy, addressed to a
Rich Young Man. d
208. Whether the Affections of the Soul or the Body
are the worse, (vi)
209. On the Soul. Frags. 173-178.
210. Whether Reserving Judgement on Everything
involves Inaction.
211. On Love of Wealth, (vii)
212. On Earthquakes.
213. How a Spartan should fight.
214. An Exhortation to Philosophy, addressed to
Asclepiades of Pergamum. e
d Identified by Wegehaupt (Berl. phil. Woch. xxxiii (1913),
p. 1316) with Menemachus, to whom Praecepta Gerendae
Reipublicae and perhaps De Exilio are addressed.
* Probably the Asclepiades of no. Ill, but otherwise un-
known.
27
PLUTARCH'S MORALIA
215. Ylepl rod /jltj Selv havei^eodai.
216. Ylepl KvvrjyeTLKfjs.
217. Ylpos tovs e^airardv 7T€Lpco[JL€vovs.
218. Klriai <f>voiKai.
219. TlpOS TOVS St(Z TO p7]TOp€V€LV [XTJ <f>l\oGO<f)OVV-
TOLS.
220. Ylepl TToaqnaTCDV , tls rj avTcov eTTifieAeia;
221. Ti to 1 /cara YIAoltcovcl TeXos;
222. 'Epam/cai 8c7]yrjo€iS' iv dXXcp 2 Ylpos tovs
iptOVTCLS.
223. <Y>i\oo6(j)a)v TTapaoKevcov.
224. Ylepl YLvpiirLhov.
225. Ylcos Kpivovfjiev 3 ttjv aArjdeiav;
226. "Otl a<f)dapTos rj i/w^ry.
227. lS.iaAe^is rrpos Ateova.
1 ri to Ven. : rl Neap.
2 Ven. omits ipajriKal . . . aAAo>.
3 Kpwovtiev Ven. : Kplvoficv Volkmann.
Some think that this is referred to in De Soil. Anim.
959 b-d, where they believe the anonymous author of " an
WORKS BY PLUTARCH
215. On the Disadvantages of Borrowing, (x)
216. On Hunting."
217. A Reply to those who attempt Deception.
218. Explanations of Natural Phenomena, (xi)
219- An Attack on those who do not engage in
Philosophy because they practise Rhetoric.
220. What Attention is to be paid to Poetry ?
221. What in Plato's view is the End of Life ?
222. Love Stories (x) ; in another copy, To (or
Against) Men in Love. b
223. A Book of Exercises introductory to Philosophy.
224. On Euripides.
225. How shall we determine Truth ? c
226. That the Soul is Imperishable.
227. A Discourse in Reply to Dio. d
encomium on hunting" to be Plutarch himself; see Helm-
bold's note ad loc. I side with those who find this incredible,
since Autobulus speaks of this person as a dangerous influ-
ence, but at 964 d holds up Plutarch's teaching as a safe
guide to follow in the treatment of animals.
5 This is impossible as an alternative title and may really
be that of another book, possibly that from which frags. 134-
138 are derived.
c Cf. no. 124. d Cf. no. 204.
29
TYRWHITT'S FRAGMENTS
DESIRE AND GRIEF — PSYCHICAL OR
BODILY PHENOMENA ?
(DE LIBIDINE ET AEGRITUDINE)
THE AFFECTIVE ELEMENT IN MAN-
IS IT A PART OR A FACULTY
OF HIS SOUL ?
(UTRUM PARS AN FACULTAS ANIMI
AFFECTIBUS SUBIECTA SIT)
These two works, both incomplete, are sometimes
known as Tyrwhitt's Fragments, since they were
first published in 1773 by Thomas Tyrwhitt, a who
had discovered them in a ms. in London, Harleianus
5612. Tyrwhitt had heard that they were also in a
Laurentianus, which Duebner later identified as Laur
56. 4 ; another Laurentianus, 80. 28, contains De
Libidine et Aegritudine. All three mss. are of the
fifteenth century, and exhibit closely similar texts b ;
all three contain in addition only items from the
Moralia as known to Planudes. The fact that the
Harleianus prefixes to the title of the first fragment
the words ILXovrdpxov <£iA.oo-o</>of was used by Volk-
mann, i. 105, and Treu (Zur Geschichte d. Vberlieferung
a Fragmenta duo Plutarchi, London, 1773.
6 I have collated Harl. 5612 (h), and finding Pohlenz's
record in the Teubner edition trustworthy, have relied on him
for knowledge of Laur. 56. 4 (i) and 80. 28 (k).
32
TYRWHITT'S FRAGMENTS
von Plutarchs Moralia, iii. 32) as an argument that
they were by Plutarch the son of Nestorius, the neo-
Platonist. a The argument is worthless, since the
very next item to follow them in the manuscript, De
Sera Numinis Vindicta, is similarly headed YlXovrapyov
cf)iXocr6if)OV.
Nevertheless there is general agreement to-day
that neither work can be by Plutarch of Chaeronea.
Ziegler in Pauly-Wissowa, Realencyclopadie, xxi. 751,
put in a plea for the genuineness of the first, which
he thought to be an unfinished sketch, but later
withdrew it. & I have shown that neither has the
metrical clausulae characteristic of Plutarch's authen-
tic works. Pohlenz d assigned the first to c. a.d. 400,
on the authority of Wilamowitz, who claimed that it
exhibited accentual clausulae, following Meyer's law.
Meyer's " law," although historically important, is now
recognized to be of little use in its original formu-
lation, according to which there was, from the fourth
century a.d., a tendency in some authors to write
clausulae such that at least two unaccented syllables
intervened between the ultimate and penultimate
accents (which by then indicated stress). It has been
shown that chance will secure a large majority (80%)
of clausulae of this sort : samples from Poly bius and
Plutarch have even yielded 85%. To prove an
author to have used accentual clausulae he must be
shown either to have a very high percentage that
° Against this view see Zeller, Phil. d. Griechen, iii. 2. 808 3 .
6 Studi in onore L. Castiglioni, p. 1135 (1960).
c Class. Quart, xxxiii (1939), p. 197. This argument
would be weakened if there were any reason for accepting
Wehrli's assertion (Die Schule des Aristoteles, Herakleides,
p. 83) that the first work has been abbreviated.
d Fleckeisens Jahrbuch, Suppl. xxiv, p. 593 3 .
S3
PLUTARCH'S MORALIA
accord with Meyer's " law," or to seek or avoid
particular accentual forms. For example, many By-
zantine authors avoid juxtaposition of accents, or an
interval of an odd number of unaccented syllables,
and in others more individual predilections have been
discovered. The fragment under consideration is so
short that it barely allows of useful statistical treat-
ment, especially as there is some uncertainty about
what words, when stress had been introduced, carried
a written accent without having a stressed syllable.
Nevertheless a count, necessarily making some arbi-
trary decisions, did not reveal a tendency to any of
the recognized accentual patterns ; about 80% of
the clausulae conform to Meyer's " law," and that
is merely the average figure for post-Hellenistic pre-
accentual prose (C. Litzica, Das Meyersche Gesetz, p.
12). Hence there is no reason for supposing the frag-
ment to be written with any regard to accents.
The two works differ in character. The second is a
competent and methodical academic exercise, whose
author makes no attempt to render palatable the
severity of his logic. Nothing in Plutarch's surviving
works remotely resembles it. It clearly belongs to
the time of revived Aristotelianism, and I should
guess to the third or fourth century a.d. 5 But I can
find nothing to rule out an earlier date. The other
work is more of a sophistical nature, using various
devices of rhetoric to adorn a superficial treatment of
its subject. The author appears to be showing off to
an audience of no great learning. His language is
a A good account of the principles to be followed in in-
vestigating accentual prose is to be found in S. Skimina, fitat
actuel des etudes sur le rythme de la prose grecque, ii, Eus
Suppl. 1 1 (Lw6w, 1930).
b Cf. M. Pohlenz, Die Stoa, ii. 175.
34
TYRWHITTS FRAGMENTS
heavily coloured by Stoicism, but he does not reveal
his own position, at least in what survives. There is
a terminus post quern in the mention of Posidonius,
and of Diodotus, if he is one of two philosophers who
bore that name in the first century B.C. I see no
reason why the work should not have been composed
in the first century a.d., while suspecting it may be
later. It is notable that there are many parallels
with the genuine Plutarch : the report about Demo-
critus and Theophrastus (chap. 2), the unfamiliar
story of the dismemberment of Horus (chap. 6), a
simile (chap. 7), a verse quotation (chap. 8), and much
in chap. 9- These similarities are too striking to be
due to chance, and some may think that, in spite of
the differences from Plutarch's usual style and man-
ner, they make it probable that he was in fact the
author. Certainly the case is much stronger than
that for Aquane an ignis (see L.C.L., vol. xii, p. 288).
Another possibility is that the work was written by
someone closely associated with him, perhaps a mem-
ber of the group of friends and younger men with
whom he pursued his philosophical studies.
The first fragment is easily summarized. The ques-
tion whether body or soul is responsible for the affec-
tions of desire, grief, a pleasure, and fear [the cardinal
" passions " of the Stoics] is an old and important
one (chaps. 1-3). Strato assigned them to the soul
(chap. 4), Heraclides (?) to the body ; Posidonius
ascribed some to the soul, some to the body, but
thought that others belonged to one but involved the
other ; Diodotus also tried to divide them, but body
No English word adequately translates \vttt), which
covers sorrow, pity, envy, remorse, depression, and annoy-
ance.
35
PLUTARCH'S MORALIA
and soul are not easily distinguished (chaps. 5-6).
Other philosophers [Peripatetics] said that affection
belonged to the whole man (chap. 7) ; but this dodges
the issue, which is, does the whole man make use of
his body or of his soul when he suffers an affection ?
(chap. 8). To come to grips with the subject, there
are good arguments for finding a bodily origin for the
affections. [No more is preserved, if it ever existed.]
The second fragment is more technical. The ques-
tion is whether the affective aspect of the soul, i.e.,
that which experiences fear, desire, etc. is to be re-
garded as a specific irrational part of the soul, or as a
faculty of the whole soul (chap. l). a Both alternatives
appear to have absurd consequences. The first im-
plies that irrational animals have something less than
soul, and therefore as not possessing soul are not
alive [a purely verbal and sophistical argument] ;
the latter that opposites (reason and unreason) can
co-exist. But perhaps opposites can co-exist if they
are opposite potentialities : unreason in animals is
always actualized, in man it sometimes remains a
potentiality (chap . 2) . Yet the concept of potentiality
° In De Anima Aristotle speaks indifferently of " parts "
(which he usually calls /zo'/na, not pcpr), the word frequently
used by Plato) or of " faculties " of the soul, and at Juv. 467 b
17 he writes rr\s iftvx'fjs r/ fiopia r) Swdfjuecs, onoTCpcos irork Set
xaXtlv. The Aristotelian commentators incline to the word
Swards, and Galen, Hipp, et Plat. 493 (p. 476 M tiller),
promises to show against Aristotle and Posidonius that the
soul has parts, not merely faculties. Whether one should
speak of parts or faculties is a topic mentioned by Themis-
tius, De Anima, p. 117. 1 Heinze. Further references to the
controversy are preserved from Porphyry (Stobaeus, i. 49. 25,
p. 351 Wachsmuth) and Iamblichus (ibid. i. 49. 33, p. 369
Wachsmuth), passages translated with a commentary by
Festugiere, La Revelation d' Hermes Trismegiste, iii, pp. 190-
193.
36
TYRWHITT'S FRAGMENTS
brings difficulties. The soul becomes a mere sub-
stratum for its potentialities and so will not in itself
have life. Indeed even if regarded as substratum plus
potentiality, it is only potentially alive (chap. 3). But
if this potentiality is a state, it may be a state of life,
which can be actualized as a different sort of life, that
of the reason. If we thus explain the soul's life it
follows that soul is not a composite thing : there is
no substratum for the potentiality (chap. 4). If soul
is defined as a vital potentiality, the affections that
hinder its actualization cannot belong to it, in the
sense of arising from it, although they involve it.
They must arise from the body (chap. 5). But if affec-
tions involve the soul, there must be something in it
that can be affected. We cannot explain this being-
affected simply as a cessation of rational activity,
because when a human animal suffers an affection
arising in the body and involving the soul, sometimes
the extent of the affection is limited by the action of
reason (chap. 6). Yet the affection and the activity of
the reason are not simultaneous : reason follows the
affection, to give it shape. What is affected in the
soul is identical with the rational soul : its affection
is the intermittency of its activity in contemplating
the truth, and when it ceases to contemplate the
truth it falls into delusion (chap. 7).
37
IIOTEPON 1 TYXHS H SQMATOS
EIII0YMIA KAI AYIIH
1. f H [lev TrpoOeais irepl €7Ti9vp,ias yeyove KOI
\V7T7JS, TTOTepOV GCO/JLCLTOS TTOiOoS €OTLV Tj €7TL CTCO/XaTt
ipvxfjs* /cat yap et rrjv avTOTTadtiav aTroXvoerai to
acojita tovtojv, ov hia<j)ev^erai ttjv alrtav, aAAd Sid
crco/xaros' TraOr) <f>atv€Tai, /cat av iXeyx'QTat 2 nepl
ipvxrfv. rj 8e kolvottjs rod Xoyov /cat to. Xolttol iraQt]
Trj z tflTTjoei ovvvTrofidXXei, 41 <f>6fiov 5 /cat rjSovrjv, <Lv
TO fJL€V XV7T7) TO S' €7Tl9vp,La OV/XTT€(/>VK€V, €L y€ TT&S
avdpojiros <x)v fiev XvTreiTai irapovTiov , Se'Ste pbeXXov-
tojv, 6 Sv S' opeyeTCLi 7 p/rj wapovTcov * TJSeTai SeSo-
p,evois? tov p,ev yap Koopuov oi <J>volkol Xeyovaiv
€K T€TTapojv vajpuaTcov iTpojTiov /cat pbeyLOTCOV avv-
r)pp,6adai, 10 KaT avTideow /cat avTiTai*tv aAAr^Aot?
dVa> /cat koltcj <f>vo€i penoPTCov, ttjv 8e /ca/ctav /cat
a/cocr/xtav ttjv ev rjpuv Teaaapa rrdOr) tol rrptoTa
1 UXovrdpxov <t>i\oo6<j)ov rrorepov h.
2 F. H. S. : /cat air^Xiyx^TaL tt. ifs. hk. /cat it. iff. iXdy^qrai !•
kov 7r. ift. aTreXiyxqTai Pohlenz.
3 rfj added by Wyttenbach (^ret i).
4 Wyttenbach : owairoBaXXei. 5 Tyrwhitt : <j>Q6vov.
6 Se'8t€ fieXXovrcov F. H. S. j aV8e StaftcAAoVTow. <Lv 8c 8c8i€
/LtcAAoVraw Wyttenbach.
7 /cat deleted after opc'yerat by Pohlenz.
8 ok 8c deleted after rrapovrajv by F. H. S.
9 Pohlenz : 8€o/u,e>ots. y€vop,€vois Tyrwhitt.
38
DESIRE AND GRIEF—PSYCHICAL OR
BODILY PHENOMENA?
1. The subject before us is whether desire and grief
are an affection of the body or an affection of the soul,
occasioned by the body ; for even if the body shows
that it is innocent of experiencing these affections
itself, it will not be acquitted of responsibility for
them ; they are affections that clearly arise through
the body, even should they be proved to belong to
the soul. The other affections, too, namely fear and
pleasure, have a similarity of definition which requires
them to be treated in this discussion along with
desire and grief. Fear is cognate with grief, and
pleasure with desire, if it is true that every human
being feels fear at the prospect of those things
whose presence causes him grief, whereas he feels
pleasure on obtaining the things that he desires when
he is without them. Scientists tell us that the world
is a harmonious combination of four primary principal
bodies, which have natural inclinations upwards and
downwards in antithesis or opposition to one another.
But the four basic affections give rise to the bad-
a That fire and air move upwards, water and earth down-
wards (i.e., towards the centre of the universe) is common
ground to Stoics and Peripatetics.
10 Pohlenz (c/. Mor. 943 f) : owriprjadai. avvrfpTTJodai Tyr-
whitt.
39
PLUTARCH'S MORALIA
KiV€L KOLl 8ia(f)€p€i TTpOS TOVVdVTlOV aTOLKTCOS /Cat
dXoyais rrjv ifjvxtfv, 1 avoj puev rjSovrj /cat kolto) Xvttt],
TTpoooj S' eiridvpLia /cat oVtcra> (fro/Sos, 2 cooTrep ££ op-
fjLtov dcrupLpberpajv fJueraax'rjI^CLTL^opbevrjv. 3 eirapois
yap avrrjs rjSovrj* ovoroXr) Se 5 Xvtttj* retverai 6 S'
els €7ndvp,iav, <f>evyei 8' o Se'otev. o ye pbrjv dvpuos,
ecre rfjs eTTidvjxias earlv etSos kovt ope^iv dvri-
Xv7Trj<J€(JL>S V<f>LOT<i[JL€VOS €LT€ €T€pOV TL /Cat 8ld(/)OpOV
7toXXolkls 8e /cat \xayp\L€vov irpos liriQv\iiav irddos,
(bs virevoei HXdrajv, ovk dSrjXov otl /cat avros
irape^ei ^TjTrjGiv, etre rrjs ifjvxtfs avrrjs Kivovpbevrjs 7
etre rod ad) pharos eKpc7nt,6pLevos 8 ^et/xa^et rov dv-
Qpixmov.
2. "Eot/ce 7raAata tls avrrj rco adS/xart StaSt/caata
7rpo9 rrjv ifjvxvjv Trepl tcov 7rada>v etvat. /cat A77/ZO-
KpiTOS pb€V €7TL TTjV l/jVX^JV dva(/)€pOJV TTjV /Ca/Co8at-
fjboviav 9 <f>7]alv, el rov awpuaros avrfj 10 Siktjv Xaxdvros
irapd iravra rov fiiov a>v (hhvvqrai /cat 11 KaKtos
ireirovdev avros yevoiro rov eyKXrjpbaTOS hiKaorrjS , 12
rjSeoJS av Karaiprj^laaaOai rrjs ifjvxfjs, €</>' ots rd
puev aTrd)Xeoe lz rov ad)fJbaros rat? apueXeiais /cat e£-
eXvae rats fiedacs, rd Se Kare^deipe /cat hieoiraae
1 rrjv ^vxqv added here by F. H. S., after /tieTaaxTj/uaTifo/zcVty
by Pohlenz (/LtcTaa^/xaTtfo/icVTys rrjs tpvxfjs Ziegler).
2 Tyrwhitt : <f>66vos.
8 F. H. S., cf. S. V.F, hi. 462, ^voiktjv ra>v opfxcov cvfjL^Tptav
vTreppalvcLV : i£ opydvcov dfierpcov (davfJLfidrpwv Pohlenz) /Ltcra-
4 Tyrwhitt : rjbovrjs. 5 8e omitted by hk.
6 t€iv€tcli i in margin : yLyvtru. £kt€ivzt<u Wyttenbach.
7 cere ... KivovfjL€vr)s added by Pohlenz.
8 Hartman : iKpiirrov^vos,
9 ttjv KaKohaipboviav Patzig : KaKohatficov. ttjv tov KaKtoaai 8v-
vafxtv Pohlenz.
10 €t . . . avrfj Wyttenbach : 17 . . . avrr),
40
TYRWHITT'S FRAGMENTS
ness and disorderliness in us, as they drive the soul
chaotically and irrationally in opposite directions, to
rise in pleasure and to sink in pain, to advance in
desire, and to draw back in fear, being given its suc-
cessive shapes so to speak in consequence of dispro-
portionate impulses a ; for its swelling is pleasure, and
its contraction grief, it stretches out towards its de-
sire and retreats from what it fears. Anger, more-
over, whether a species of desire, its essence being a
longing to inflict pain in reprisal, 6 or something
different and distinct, an affection that, as Plato sup-
posed, often positively conflicts with desire, will
obviously also provide a subject for inquiry : {is it
by a disturbance of soul) or of body that anger is
fanned to fire and drives the man in its tempest ?
2. This claim and counterclaim in the suit of body
versus soul over the affections is, it seems, of long
standing. Democritus, ascribing unhappiness to the
soul's account, says that if the body were to bring an
action against the soul for all the torment and ill-
treatment it had suffered throughout its life, and if
he were a member of the jury trying the charge, he
would be glad to cast his vote against the soul, for the
reason that it had destroyed some parts of the body
by neglect, or weakened them by drunken carousals,
while others it had ruined and ravaged in its pur-
a According to the Stoics a passion is an " excessive
impulse " ; it oversteps ** the natural proportion of the im-
pulses/' i.e., is a reaction disproportionate to the stimulus.
But " impulses " are introduced into the text only by an
uncertain emendation.
6 Aristotle, De Anima, 403 a 30, so defines opyij.
c Republic, 440 a.
11 koX added by Tyrwhitt. 12 Tyrwhitt : 8t and lacuna.
13 Wyttenbach : airiXvae.
41
PLUTARCH'S MORALIA
TOLLS CplXrjSovlatS , 0)07T€p OpyaVOV TWOS Tj OK€VOVS
kclkcjs exovTos top xp(x)iA€vov a<f>€i8ajs aiTiaoaiievos .
®€o<f>paoTOS Se ToivavTiov e^ry tco otbp,aTi noXXov 1
ttjv ifjvx'rjv evoiKelv, oXiyov xP° vov jSapet? p,io6ovs
vnoTeXovaav, Tas Xviras tovs <f>6f$ovs tols eTnOvfiias
Tas ^rjXoTVTrlas, cus avfJL(f>€pojjL€vr) irepl to otop,a
SlKOUOT€pOV Siv aVTtp 2 Sl/Ca£oiTO 7r7JpOJG€C0S COV €7Tt-
XeXrjoTai, /cat fiialcov itfS ols /care^eTat, /cat vfipetos 3
COV d8o^€L KCU Xoi8op€LTCU TCOV ZK€WOV KCLKOJV dva-
Sexofjuevrj tcls curias' ov TrpoarjKovTcos.
3. s AyojvcoTeov ovv virkp ttjs dXrjdeias. kolXos
yap 6 dytov, /cat ttj ifwxfj* o Xoyos TrdvTtos XPV~
GL/JbOS, €t [JL€V OVK CLVTTJS T(X Trddrj cf)aW€TaL, 7TpOS
diroXoyiav, ei S' avTrjs, rrpos aVaAAayr/v coot rj
(f>vXd£aodai to £kovolov t} firj XoiSopeZoOai to dX-
XoTpcov.
4. "ESet p,ev tovs SoypLCLTLKOVS /cat KaTaXrj7TTi-
kovs etvat <f>t,Xoao<f)ovs cpdoKOVTas et /jltj 7repl dXXo
tl ttjv ye tcov iradcov eWpyeiav 5 6/JboXoyew dXXtfXois
/cat ovfjufiepeodau- 7roXvs 8' avTcov 6 TrapdXoyos
ioTW. oi fjuev yap diravTa avXX'q^Srjv ratrra ttj
ifrvxfj cf>epovT€S dvedeoav, cooirep UtTpaTCov 6 <f>voi-
kos, ov jjbovov Tas iTridvjjLias dXXd /cat Tas Xvnas,
1 Tyrwhitt : 7roAAa>. 2 Wyttenbach : avrov.
8 Ziegler : vfipcoov. 4 Tyrwhitt : rijs «A^^s.
5 ivdpyciav Pohlenz.
a Diels-Kranz, Frag. d. Vorsokratiker, 68 b 159 ; more
briefly cited, De Tuenda Sanitate, 135 e.
6 Porphyry, De Abstinentia, iv. 20, p. 266 Nauck, 7toXv to
cvoiKiov, ws (f>7}GL nov (d€o<j>paoTos t biSovoTjs rrjs tpvx'rjs, De Tuenda
Sanitate, loc. cit.
e Strato, frag. Ill Wehrli, cf. frag. 110 (De Plac. Phil. iv.
42
TYRWHITTS FRAGMENTS
suit of pleasure ; he might be laying the blame for
the bad condition of some tool or utensil on the person
who had used it without care. a Theophrastus, on the
contrary, said that the soul's lodging in the body was
an expensive one 6 ; that for a short tenancy it paid
a heavy price in its pains and fears, desires and
jealousies ; and that its involvement with these
emotions in the body gave it a better case to take to
court, since it could accuse the body of mayhem for
all it had been caused to forget, of forcible seizure for
its detention, and of outrage for the ill-fame and vitu-
peration it suffers through being undeservedly held
responsible for the evils that befall the body.
3. We must enter the lists then as champions of
the truth. The contest is an honourable one, and the
soul will in any event profit by the discussion. If the
affections prove not to belong to it, that answers the
charge ; if they are found to belong, it will be helped
to be rid of them. The result will be either that it is
on its guard against voluntary misdeeds, or that it is
not reproached for another's acts.
4. Whatever else they may disagree about, it
might be expected of philosophers who have a posi-
tive creed and claim to apprehend reality, that they
would at least concur and agree with one another on
the action of the affections. They are, however, far
from meeting our expectations. Some have ascribed
all affections indiscriminately to the soul, like the
scientist Strato, c who declared that not only our
desires but also our griefs, not only our fears and
23). Wehrli, like W. Capelle, R.E. 2. Reihe, iv. 303, c/.
310, thinks it unlikely that Strato used the Stoic term ijyc-
fioviKov, " centre of command," since he appears to have held
a unitary view of the soul. But he localized thought and
sensation between the eyebrows (see below).
43
PLUTARCH'S MORALIA
ovSe rovs (f>6f$ovs /cat tovs (frdovovs /cat rag eVt-
Xatpe/ca/ctas" dAAd /cat ttovovs /cat rjSovas /cat dXyrj-
Sovas /cat oXcus iraoav atoOrjoLV iv rfj iftvxfj ovviora-
adai <^d/xevo9 /cat rfjs ^VX1 S T( * roiavra ttolvt
€LVOU, flTJ TOP TToSa 7TOVOVVTOJV rjpLCOV OTGLV TTpOO"
Kpovacofiev fir^Se ttjv K€<f>aXr]v otclv /card^aj/xev psq-
Se 1 tov SolktvXov otclv €/cT€/xa>/>tev * dvaioQryra ydp
ra XoittcL ttXtjv tov rjyepiovLKov , npos o ttjs 7rXr]yrjs
6^€<jos ava<f>€pofjL€vr]s rrjv alodr)oiv dXyqhova /caAou-
p,ev. cos Se rrjv (frcovrjv rots oxjIv avrols ivrjxovGav
e£a) SoKovfjbev elvcu to o\tt6 rfjs dpxfjs ^ 7TL T ° v\y*-~
jjlovlkov 8idarr]fMa rfj aiodrjoei 7TpoaXoyt^6pL€Voi,
TTapaTrXrjoLoos tov e/c rod rpavfiaros ttovov ov% ottov
rrjv aiaOrjocv €iXr]<f>€V dXX oOev ecr^e rrjv clpxty
elvai SoKovfjuev, iXKOfjbevrjs €tt* eVetvo rfjs ^VXV S ^4^
OV 7T€7TOvd€. 8l6 /Cat TrpOOKOlfjCLVTZS CLVTLKCL TOLS
6<f)pvs avv^ydyofiev, 2 ra> 7rXr)y€VTi pbopio) rod rjye-
jxovlkov rrjv aiodr)oiv otjecos a7To8i86vros , /cat rrap-
ey/ca77TOjLt€v 3 eod* ore to 7rv€vp,a, kolv to\ f^eprj Sea-
fjLols SiaXafjL^dvrjTai, avaiadrjra ylyvzTai to. d/cpa-
Tpavfjia Se AajSoVres rat? 4 X € P aL cr^oSpa 77-te'£o/zev,
ivLGTafjuevoi 5 irpos ttjv StdSoatv tov irddovs /cat ttjv
7TXrjyrjv iv tols dvaiodrjTois 6XlJ3ovt€s* tva pLiq Tip 1
1 Bernardakis : /xt).
2 Bernardakis : awryyayov iv. avvdyo^v Duebner.
3 Madvig : irapey 'kottto^v.
4 avaiod-qra . . . a/cpa added by Pohlenz, rpavfia . . . rats
by F. H. S. after Pohlenz.
5 Bernardakis : tVra/Licvoi.
6 anoOXlpovTcs Pohlenz. 7t\iJttovt€s hk.
44
TYRWHITTS FRAGMENTS
envies and malicious pleasures at others* misfortune
but also our physical hurts and pleasures and pains
and in general all sensations come about in the soul.
According to him, everything of this sort is a psychical
event ; we do not have a pain in the foot when we
stub our toe, nor in the head when we crack it, nor
in the finger when we gash it. Nothing has any
sensation except the soul's centre of command ; any
blow is quickly relayed to this centre , a and its sensa-
tion is what we call pain. One may compare the way
we think that a noise which in fact sounds in our ears
is outside us ; we add to the sensation an estimate of
the distance between the origin of the noise and the
centre of command. 5 Similarly we think that the
pain resulting from a wound is, not where it is sensed,
but where it originated, as the soul is drawn towards
the source that has affected it. Hence, when we
bump into something, we often instantly contract
our eyebrows, and sometimes catch our breath,
while the centre of command rapidly refers the sen-
sation to the part which received the knock. Again,
if our limbs are secured by bonds {there is no feeling
in our extremities, and if we are wounded,) we press
hard with our hands, resisting the transmission of
the injury and squeezing the blow to keep it in the
parts that have no feeling, so that it does not become
° Plotinus, iv. 7. 7 and 2. 2, polemizes against a similar,
Stoic, view of transmission.
6 H. Poppelreuter, Zur Psychologie des Aristoteles, Theo-
phrastos, Straton, p. 51, thinks that the distance involved is
really that from source of noise to the ear : but on Strato's
theory the perceiving centre has to add to that the distance
from the ear to itself. Cf. [Arist.], And. 801 a 23.
c The hegemonikon is situated either in the head or in the
chest.
7 ra> added by Pohlenz.
45
PLUTARCH'S MORALIA
owdipai irpds to tf>povovv dX'/7)8chv yevqrai. tclvtol
p,€v ovv 6 Hrpdrcov irrl ttoXXols cos €lkos tolovtois.
5. "Evtot 8' dvnKpvs kcu 86£av Kal 8iaXoyiopiov
els to ocofia KarareivovoiVy ov8* etvai ovoiav to 1
napdirav fax^S XeyovTes aAAa rfj rod ocopiaTOS Sia-
cf>opa /cat 7roL6rrjTL kcu oWa/xet ovvreXelodai rd
roiavra. to puev yap Uepl tcov iv "AtSou fiifSXiov
irnypacfyofievov, iv co rrjv xjjvxty rfj ovoia Trapvirdp-
X€tv d7ro(f>aLV€TaL 2 6 Xoyos, oi fxkv ov8* elvai 3 to
napdirav 'Hpai<X€i8ov vofil^ovoLV oi Se 77/009 dvTi-
Trapetjaycoyrjv ovvT€Tax6ai* tcov elprjfjiivcov €T€pots
Trepl ovoias iffvx?js' otco S' ovv 5 yeypafjLfJbevov avTi-
Kpvs dvacpel ttjv ovoiav avTrjs, cos tov ocopuaTos
€xovtos iv avTco 6 ra? elprjpbevas Svvdfiets rrdoas.
Ot S' coorrep hid puioov tcov X6ya>v lTrzx <ei P y ) aav
d<f>opl£,€iv ttjs i/jvxfjs 18 ta ndOrj Kal 7 tov ocofiaTOS,
iv KOLvep Kal rrXaTOS ovk k\ovTi c^epofxevoi tottco
awexvdrjoav . (6.) 6 ye tol IlooetScbvios Ta p,ev
1 ovoiav Pohlenz : air Lav. ro added by Bernardakis.
2 Wyttenbach : avro (or avros) (fralvercu.
3 Wyttenbach : o$v htwol.
4 Wyttenbach : rcrdxOcu.
6 oto) 8* odv Pohlenz : ovrco. 6 Ziegler : avrw.
7 ra deleted before rod by F. H. S. : koX tSta tov Ziegler.
a Strato connected sensation and thought, arguing that
there was no sensation without mental attention, cf. De Soil.
Anim. 961 a-b.
b And hence also, a fortiori, the affections.
c Heraclides " Ponticus " (c. 390-310), a member of Plato's
Academy from Heraclea on the Black Sea ; frag. 72 Wehrli.
Nowhere else is the suggestion made that the book was not
by Heraclides, and Plutarch, Adv. Colotem, 1115 a, refers to
it as if it were genuine. The account given here is puzzling ;
since Heraclides believed the soul to be constituted of light
or something similar and to have had an existence before
46
TYRWHITT'S FRAGMENTS
a pain by making contact with the part of us that has
understanding. This is the explanation given by
Strato for many similar cases, as might be expected.
5. Some, however, go so far as to restrict even
opinion and calculation b to the body. They deny the
very existence of a substantive soul, and say that such
mental activities are the result of bodily differences,
qualities, or properties. It is true that the book en-
titled On the Underworld, the argument of which is
that the soul exists as a concomitant of what is sub-
stantial, is thought by some not to be by Heraclides
at all, while others say that it was composed as a
controversial attack on what other authors had written
about the substance of soul. But whoever the writer
may have been, it completely does away with the
substantial existence of soul, by maintaining that the
body has in itself all the aforesaid capacities.
As for those who, mediating as it were between
these two positions, have tried to draw a line between
the affections proper to the soul and those that belong
to the body, they have landed in confusion as they
wander in a no-man's-land too narrow to divide. 6.
Posidonius, for instance, divided affections into those
and after its incorporation (frags. 97-100 Wehrli), he cannot
have thought it to have no substantial existence. Wehrli
suggests that this view may have been advanced by a char-
acter in a dialogue (if the work was a dialogue), and mistaken
for Heraclides' own ; since the book was directed against
Democritus' ridicule of the idea that the soul survives death,
this would be a strange mistake. If there is any profit in
speculation, Heraclides may have reverted to the primitive
psychology which divorced the principle of life (</w;r?) from
consciousness ; if he did this, and maintained that sensation,
thought, and feeling were functions of the body, a later critic
might argue that by robbing iftvxfi (animal life) of those activi-
ties that distinguish it, in the Stoic view, from <f>vats (vegeta-
tive life) Heraclides had robbed it of its being.
47
PLUTARCITS MORALIA
etvai ifrvxiKa t<x Se oojpLaTLKd, /cat tol pbev ov fox^S
7T€pl ifjVX^jV <>€ GCD/JbaTLKa, TCL S' OV GcbflCLTOS 7T6/H
aat/xa 8e ifrux^Ka <f>r)oi,' i/o^t/ca /xev 1 a7rAa)9 Aeycov 2
rd ev /c/Hcreat 3 /cat VTroArji/jeoiv, otov eTTidvp,Las (f>6-
fiovs opyds, acofiartKa S' carAtis rrvperovs 7repiipv-
£et9 7TVKVU)G€IS dpaiU)OeiS , 7T€pl ifjVX^ Se GlDfAGLTlKa*
Arjddpyovs p,eAayxoALas SrjypLovs <f>avraoias Sta-
Xoaeis, avdiraAiv he irepl atofjua ipvx^d rpofjiovs /cat
<l)Xpi>doeis /cat fAerafioAds rov elSovs Kara <f>6f$ov t)
Avtttjv. AtoSoro? 5 rrdAtv tSta p,ev riva rod AoyiKov
</>r)OL 6 rrjs ifjvxfjs irddrj tSta Se rov ovjx<f)vovs /cat
dAoyov etvai, ptTrra^opievos eirl irdvra /cat t/rryAa-
<f>a>vri irpooeoiKCJS rds Sia<f>opds. ottov yap eVt tcjv
dyyelojv epyov earl Sta/cptrat, Trore rfj irepl avrd
/ca/cta to iyK€XVjJb€vov 7 Sie^OapKe, /cat rrdAiv wore
tcov vyptov vocrrjodvTajv* StajSe/Jparrat, 9 tjttov ye 10
rrjs ifjvx^J9 dva/jLepbiyfjbevrjg els to oa>p,a /cat Kara
OVyKpOLGW 11 eVOJTlKTJV OV[JL7Te<f)VKVLaS 12 evnopov eOTLV
eKKadapai rrjv 8ia<f)opdv; opovs fax^S /cat oa>-
1 acjfiariKa, tol 8* . . . ^u^t/ca and iftvxiKa fi€v added by
Wyttenbach, fact, by Ziegler.
2 Acycov transferred here by F. H. S. from before </>6povs.
3 Wyttenbach : to eVcoiocot (or to Kpio€oi). ? to, em icploeai,
cf. S. V.F. i. 209.
4 Tyrwhitt : coj/xaTi/cas or aajfiaTiKal.
6 Tyrwhitt : 8t' oSoVtos. 6 Tyrwhitt : </>rjp.i.
7 Wyttenbach : €KK€xvfi€vov.
8 Wyttenbach : voarjaav.
9 K€Kpv7TTai deleted after hiafitfSpayrai, by Duebner.
10 Wyttenbach : re. u Duebner : kclt lyKpa.rr\oiv.
12 Wyttenbach : av/j,7T€(f>vKVLav.
° K. Reinhardt, Poseidonios, p. 313 1 , thinks this was a
provisional distinction in orthodox language, preparatory to
a fully psychosomatic account.
6 Bidxvais is a species of 1780W7, being dvdXvois aperijs, S. V.F.
48
TYRWHITT'S FRAGMENTS
(a) of the soul, (6) of the body, (c) of the body and
manifested in, although not proceeding from, the soul,
(d) of the soul and manifested in, although not
proceeding from, the body. Of the soul without
qualifications are those connected with judgements
and suppositions, e.g., desires, fears, angers ; of the
body without qualification are fevers, chills, contrac-
tions and expansions ; of the body but manifested
in the soul are lethargies, atrabilious derangements
of mind, reactions to hurts, sense-presentations, and
feelings of relaxation a ; of the soul, on the other
hand, but manifested in the body, are tremors, pallors,
and other changes of appearance related to fear or
grief. 6 Diodotus, c again, says that some of the soul's
affections are peculiar to the rational element of the
soul, and others peculiar to the conjunct irrational
element ; he blunders about among them all and
guesses which is which, as if playing blind man's
buff.** In the case of jars or other vessels it is hard
to determine when it is through some fault of their
own that they have spoiled their contents, and when
on the other hand they have been eaten away because
the liquids in them became unhealthy. That being
so, can we suppose that, when the soul has been
intermingled with the body and integrated with it
in a unifying blend, it is a simple matter to make the
distinction between them clear-cut ? You are looking
iii. 400. h-qyixos is a natural involuntary experience at a
painful stimulus, S. V.F. iii. 439 ; Cicero, Tusc. Disp. iii. 83.
c Perhaps the brother of Boethus of Sidon, who was
Strabo's fellow-pupil in Aristotelianism ; less probably
Cicero's Stoic house-philosopher. The author appears not
to observe that the doctrine he ascribes to Diodotus is not
relevant to his present topic, the distribution of the affections,
some to the body, some to the soul.
4 Cf. Plato, Phaedo, 99 b.
49
PLUTARCH'S MORALIA
fiaros eiritjirels, ovs rj <f>vots dvtlXev £k Svolv /xt'av
ova lav 1 yeveoO ai oofa^ofAevr) , /cat ra> Xoyco rrapev-
Swat 2 yAt^o/xevos 3 StacrreAAets' 4 KOivojviav ovoevl
XvTTJV* OtfSe ^(X>pLGTY]V Tj fJ,6v(A) OaVOLTO), €K€LVOS 0€
ret irpos aXX-qXa crvfnrXaKevTa* oiaKoifjas 1 77 oltto-
Kpivas ddrepov iijeXeytjec tt)v eKarepov <f>vaiv ooov
elx^v aXXoTpiov p>€XP l °* TOVTOV TO OVyK€KpajJ,€VOV
7) Koivcovia heiKvvoiv apvovpuevr] e/c 8 ovolv ctrat /cat
diTOKpvTTTOVoa tcls dp,(f>OLV ets KOivojviav 9 dpxas /cat
dvaTripunXaoa darepov Odrepov, ojs fxrjre iffvxfjs etvat
Trad os o act) fiaros ov KadaTrreraL, fMrjre oojp,aTOS
/xerajSoA^v 77 10 Sta foxy? ov KexojprjKe. KivSvvevo-
fM€V O/ZOtdV TL 7TOL€LV rfj 7T€pl TOV QpOV 11 VTT* AlyV~
tttiojv p,vdoXoyovp,€vr] Siavofjufj, SiKaoavTos twos
tojv TraXatorepcov deojv, inel 12 rep Tvarpl Tipucopcov
aTT€KT€ive ttjv fjcrjTepa, /cat to at/za avrov /cat TOV
[xveXov KaTaXi7T€tv, TrepieXzlv 8e ttjv 7rtp,€Xr)v /cat
tcls odpKas, ojs tovtojv iv Tjj /JLTJTpl TTJV ovoTaoiv
XafioVTOJV, €K€LVOJV S' OLTTO TOV TTaTpOS KaTCL™ TTJV
1 ovalav added by F. H. S.
2 Wyttenbach : rrapevhovvcu.
3 Pohlenz : dpx6fi€vos.
4 Wyttenbach : StaarcAAet.
5 Tyrwhitt : ovh* ivl avrrjv or ovB* eviavrrfv.
6 avfi7rXaK€VTa added by F. H. S. (awScfleVra Wyttenbach,
ovfi7ray€VTa Pohlenz, ovyKpadivra Ziegler) to fill a lacuna in
MSS.
7 Wyttenbach : Koipas. 8 Tyrwhitt : dpvovfjLevrjv cV.
9 Pohlenz : koivcjv. 10 Wyttenbach : o.
11 Tyrwhitt : opov. u Tyrwhitt : em.
18 Kara added by Tyrwhitt.
a Osiris having been killed by his own brother Set, Horus
overthrew his usurping uncle and restored his father to life.
An unusual story (Roeder, R.E. viii. 2449, T. Hopfner, Plu-
tarch uber Isis und Osiris, i. 123, 139) represents Horus as
50
TYRWHITTS FRAGMENTS
for boundary marks between body and soul ; but
nature has removed them, using all her skill to make
one substance out of two. When you crave to in-
troduce a theoretical division between them you are
trying to break up a partnership to which only
death can bring dissolution or divorce. Death,
indeed, when it severs or disentangles these things
that are there intertwined one with the other, will
prove how much there was in the very being of each
that was not its own. But until that time, the part-
nership exhibits a complete blending ; it refuses to
admit that it has two constituents, it conceals the
original contribution of the pair to the common stock,
and so impregnates each with the other, that there
is no affection of the soul that does not attack the
body, and no change in the body that does not per-
meate the soul. We are in danger of trying to
effect something like the division of Horus in Egyp-
tian mythology a : when he had killed his mother to
avenge his father, one of the older gods gave as his
judgement that they should remove his fat and flesh
but leave his blood and his marrow, because the two
former had been formed in his mother, while the latter
had passed into him from his father at his begetting. 6
having beheaded his mother Isis because she protected Set ;
she was then given a cow's head by Thoth. Plutarch has a
milder version of the story, Be Iside, 358 d, in which Isis
loses her headdress, not her head ; but at 358 e he mentions
that he has suppressed the worst features, " the dismember-
ment of Horus and decapitation of Isis." The tale of the
dismemberment of Horus has recently been found for the
first time in an Egyptian source (Pap. Jumilhac), which
differs in its details from what is said here ; see J. Hani,
Revue des iStudes Grecques, lxxvi (1963), p. 111.
b Cf. De Animae Procr. 1026 c, where breath " replaces
44 marrow."
51
PLUTARCH'S MORALIA
yeveaiv pvevTcov avra). KaOdnep yap ovtoi tqjv
gtt epfjidr ojv rrjv 1 dvojQev Kara <f>vcriv Kpaoiv d^c6/)t-
OTOV €TnX€ipOVVT€S 8t,(Llp€LV a^pt X6yOV fJLV0d)8oVS
/cat dnLGTOv Trpoepxovrac, 2 tov avrov rpoirov rjfJLeis*
GtbfJLCLTOS /Cat ifjVXfjS €V0VS €V TTpOJTT) KCLTafioAfj OVy-
XvdevTOJV 7rddrj otaAajSety /cat x a) P^ (iaL tpr^rovvres
dicpifiovs a</>68pa Xoyov KaOdirep opydvov Xctttov
7rpos rrjv oiaipeoiv SeofxeOa.
7. Ot oe 4 ravrrjv diroyvovres* (f>iX6ao(f)OL <j>aoi
fjbrjre acofiarog elvai ri firjre ipvxfjs toiov irdOos aAAa
tov kolvov' tov yap avOpojirov r)8eodai /cat Au77"et-
a#at /cat cjyofieiodai, tov 6 dvdpojTrov, ou^t rrjv i/jvxtjv,
a>G7T€p ye irdXiv ov to crojjLta jSaAAetv /cat opx^loOai
/cat TTepnrarelv , dXXd tov avdpojirov d^orepois
Xpcbjxevov, a)G7T€p i£ dp,<f)OLV avveoTrjKe. /cat ovk
dv OavfJbdaaLpLL, el 1 tovtols fidXtard ttojs 8 to dXrjdes
crufx^eperaL, Kpiois yap rj Xvttt) /ca/cou twos avrto
Trapovros €(/>' to 9 ovoreXXeodat /ca^/cet, /cat 6 <f)6fios
/ca/cou 10 [JbeXXovTOS d</S ov (fyevyeiv /ca^/cet /cat dva-
Xojpeiv wore rov XvTTOvpLevov avrov avra) Xeyecv
otl fJboi KaKov Trdpeoriy /cat rov (fropovfjuevov ofjuotajs
ore />tot KaKov carat. 11 " iyeb " S' ovk €t/xt r) ipvx^j
dAA' 6 dvdpojrros, /cat to /ca/cov ovk eon rr)s ifjvx^js
dXXd rov dvdpamov, irevla vooos doo^t'a OdvaTOS.
Slo ttjv T€ Xv7Trjv 12 /cat tov <j)6fiov dvayKaiov etvat,
Trddrj tov dvOpwirov /cat ovx} Trjs ipvxfjs.
1 Wyttenbach : ovtoi woircp rwv. Post suggests omitting
ojenrcp.
2 Wyttenbach : irpoeppvovrau 3 Tyrwhitt : ripXv.
4 ot Be added by Duebner. 5 Tyrwhitt : avoiyovrts*
6 Wyttenbach : tlvcl. Ziegler keeps nva and omits avOptoirov.
7 6t added by Wyttenbach. 8 Wyttenbach : ojs.
9 Pohlenz : o$. 10 Tyrwhitt : /cat ov.
52
TYRWHITTS FRAGMENTS
The Egyptians go so far as to invent an incredible
fairy-tale in their attempt to divide the insepar-
able natural blend of inherited elements. In the
same way when we seek to distinguish and separate
the affections of soul and body, which were immedi-
ately confused at their first nativity, we stand in
need of a delicate tool, in the shape of an extremely
accurate formula, to effect the division. 6
7. The philosophers who despair of such a division
say that an affection belongs peculiarly neither to
the body nor to the soul, but to the combination of
the two : it is the man who feels pleasure and grief
and fear, the man not the soul, c and this exactly
corresponds to the fact that it is not the body that
throws or dances or walks about, but the man, who
uses both body and soul together, just as he is com-
posed of both. I should not be surprised if the truth
perhaps most closely coincides with this view. For
grief is a judgement of the presence of some harm,
on account of which it is proper to become depressed,
and fear is a judgement of impending harm from
which it is proper to take flight and retreat. There-
fore one who feels grief says to himself, " Harm is
upon me," and similarly one who feels fear says,
" There is harm coming to me." " I," however, am
not the soul, but the man ; and the harm is harm, not
of the soul, but of the man — poverty, disease, dis-
grace, or death. It follows that grief and fear must
be affections of the man, not of the soul.
° Text uncertain.
6 Cf, Life of Phocion, chap. 3, coorc X^tttov irdvv Xoyov bet-
odcu Kadatrtp opydvov npos hiaKpioiv.
e Cf Aristotle, Be Anima, 408 b 13.
11 Tyrwhitt : ianv or iartv. 12 Tyrwhitt : reAcvr^v.
53
PLUTARCH'S MORALIA
Kat yap aXXcos opfirj 1 fiev rrXeovd^ovaa 2 to irados,
rw dXoyco to* o<f>o8pov e-^ovaa /cat drreides' opfia
8e to t^coov, ox>x ^ { l* v X 1 l> iTpos T ° K€Lpaadai rrpos to
OTrXivaodai rrpos to XovaaoOai /cat 4 /caTa/cAi^rar
raura yap eort 5 tu> dvdpwrrcp rrpaKTa, ttj iftvxfj S*
dovpmTOJTa. ols /cat inOavov op/JL&v tov avOpumov,
ovxl ttjv ifjvxrfv el S' 6pp,av, /cat opeyeoOar ovkovv
/cat dXoyojs dpeyeodai, tovt€otw €7ridvp,€LV 6 ' el o*
€7n0vfi€LV, 7 /cat T)hea9ar el S' rjSeoOai, /cat XvireloOai
/cat <f>of$eiodar TavTa ydp e/cetVots 8 i£ dvdyKrjs eire-
aOai 9 crvpLfiefSrjKev ojot€ pLrjSev 10 etvai i/jvxfjs lSlov,
dAAd /cat ^at/oetv 11 /cat axQeodai /cat opeyeodat /cat
<f>ofleZod ai tov dvdpojrrov.
8. TauTa S' ccrrtv ov Xvovtojv ttjv drroplav dAA'
aTToStSpaoKovTOJv. /cat yap €t ra /idAtora ^at'77 Tt?
etrat rou dv0pa)7rov TavTa rrddr], puevei to dnopeLV
tlvl /cat /caTa rt Taura rrdox^t, noTepov /cara r^y
*l n) xh v V Karo ^ T o cra>jLta. /cat yap 12 dp^€trat d avdpco-
7tos dAAd rats' X € P at > Ka ^ Aa/cTt£et d avdpojiros dAAd
rot? GKeXeai, /cat fiXeTrei /caTa r^v di/rtv, /cat a /covet
/card rd cSra* /cat oAoj? to /xev epyov eort kolvov
TOV €K TOVTOJV™ TTaVTOJV OVVeOTWTOS , TtyJ/ 8' atTtW
T7js" avfirrpd^ecos exei to puepos <L Trpoaxpwpievos
evepyei d 14 avdpamos. ' dAAd to jLtep' TrActo^ 77oAudt-
/co? iroX£p,oiOy" (/)7)olv 'A^AAeus*, " x € W € $ ejitat St-
1 Wyttenbach : op/Li«. 2 Pohlenz : 7rpoor7rAeova£ouoa.
3 to added by Duebner. 4 /cat added by Duebner.
5 Tyrwhitt : hrl. 6 hnJBvpktv added by Tyrwhitt.
7 Duebner : iiridv^l or €7n6vfia>.
8 Tyrwhitt : eWvoi or exeom.
9 Tyrwhitt : £oco0cu. 10 Tyrwhitt : /^8\
11 Tyrwhitt : dWpeu'. 12 yap added by Ziegler.
18 Pohlenz : rod or ra>v. 14 o added by Pohlenz.
54
TYRWHITTS FRAGMENTS
There is also another line of argument. An affec-
tion is an excessive impulse towards something, and
one that gets its violent and disobedient nature from
the irrational element in the soul. a Now it is the
living being and not the soul that has an impulse to
get its hair cut or to arm itself or to take a bath and
go to bed ; for these are actions that the man per-
forms, not things that happen to the soul. These
instances make it plausible that it is always the man,
not the soul, that has impulses. But if impulse is his,
he also has appetency, including irrational appetency,
i.e., desire. 6 But if he has desire, he also feels plea-
sure, and if pleasure, grief and fear too, since they
necessarily go with pleasure and desire. So there is
no affection peculiar to the soul, but it is the man
who is glad and sorry and appetent and fearful.
8. But to argue thus is to run away from the diffi-
culty, not to solve it. However much one may agree
that these affections are affections of the man, the
question remains by what means and in what respect
he is affected ; is it in respect of his soul or of his
body ? It is the man that dances ; yes, but by using
his arms. It is the man that kicks ; yes, but by
using his legs. Again, he sees by means of his organs
of sight, and hears by means of his ears. To put it
generally, the act is shared by that which is composed
of all these bodily parts, but the responsibility for
this joint action lies with the part utilized by the
whole man in his activity.
But in tumultuous war the greater part
My hands perform,*
a Arnim, Stoicorum Veterum Fragmenta, iii. 468, to dXoyov
ko0' o <j>aoi ylyvtoBai to ndOos a<f>oBpor€pov. Cf. ibid. 386, 459,
475. b This is a Stoic definition of desire, S. V.F. iii. 463.
c Iliad, i. 165.
55
PLUTARCH'S MORALIA
enovcnv," ovk airoorepcbv eavrov tcjv rroAefUKcbv
epytov 6'rt rat? x € P aLV ^Treypoufje ttjv olltlclv, dXXa
StjAovoti 1 Tat? p>€V X € P aL KOvreipyd^tTO tovs 7roAe-
jjbiovs /cat rep £L<t>€i y avros fJievroL rjv 6 8i€pya£,6-
p,evos. /cat 6 Aeyojv
8eiVOS KoAaGTTJS TTtAeKVS avxevos TO/JL€VS 2
ov to o KOAaL,€i etprjKev aAA a> KoAa^ovoiv.
OVTO)S OVV 6 TTJV Av7T7)V /Cat 6 TT\V imdvfliaV iTTL^rjT&V
rrorepov tov acofiarog ioriv fj rrjs xjjv xtfs ovk dyvoel
OTL TO Av7TOVjJL€VOV KCLL €7Tl0VpLOVV dvOpOJTTOS €OTL,
ITOTtpOV Se ? TTj iftVxfj 7TpOOXp(**lJl,€VOS Tj Tip GcbpLCLTL
/cat /cam ttjv ifjvxty rf /cara, to acopua tovto 7racr^et, 9
ScrjTToprjKev. louts tcls 7Tpo<j>do€is edoavTes difjw-
pueda tov Aoyov /cara 10 ttjv ^rjTrjGcv r}8r).
9. "OcTOt TOLVVV TTJV l/ar^V 11 OVK CL(f)9apTOV OuS'
dddvcLTov puovov aAAa /cat drraOrj ireipcovTai Sta-
(f>vAoLTT€LV, pcop,rjv TLvd TTjv dirdOeiav ttj dcfrdapoiq 1
7Tpo^aXA6pu€VOL /cat to Trdoxov dpiwayeTrcos 1 * rjSr)
(f)dopas dvaSex^crdai rrelpav olopuevot, Ta 8e 7rddrj
irdvTCL /cat ras* dodeveias tooTTtp €/c pi^rjg ttjs cap-
/cos" dvafSAaoTaveiv irrl tov dvOpconov, tcjv 8ia<f>opcov
npaJTOv e£ovTac tcjv nepl Ta crdJ/xara (fraivopuevcov
1 Post : SrjXov otl. StjXcov on Bernardakis.
2 TOfievs F. H. S. from 813 f : rcficlv or rpe^iv.
3 ov to Tyrwhitt : avro.
4 o KoXd^ei Nauck : KoXat, €t o. 5 Tyrwhitt : a>s".
6 r-qv Xvnrjv Kal added by Wyttenbach.
7 8e added by Tyrwhitt.
8 Kara ttjv «/fu^v y added by Pohlenz, after Hartman.
9 Tyrwhitt : iraoxeiv.
10 /cat before /cara deleted by F. H. S. ; Wyttenbach added
Tpa7Ta>iJL€da 9 Ziegler yevdjfxeda, after rj8r).
11 Tyrwhitt : rrjs */tvxfjs.
56
TYRWHITT'S FRAGMENTS
says Achilles ; but does not mean thereby to rob
himself of his deeds in war by ascribing the responsi-
bility to his hands ; obviously, although it was by
employing his hands and his sword that he used to
kill the enemy, it was he himself who took their lives."
The character who speaks of
The dread chastising axe, that cleaves the neck b
denotes the instrument of punishment, not the agent.
Similarly the man who inquires whether grief and
desire belong to the body or to the soul knows quite
well that it is the man that feels grief and desire ;
his problem is whether in this experience the man is
using his soul or his body, and whether his soul or his
body is affected. So let us dismiss these shifts, and
lose no time in getting to grips with the argument as
the question requires.
9. Well then, there are those who try to maintain
that the soul is not only indestructible and immortal
but also impassive, putting forward its impassivity as
a line of defence to strengthen its indestructibility, 6
and supposing that anything that is affected in any
way whatsoever thereby undergoes an experience of
destruction, and that all affections and weaknesses
are rooted, as it were, in the flesh, and grow out of
it to extend to the man. d These thinkers will seize
in the first place on the noticeable physical differences
which are related to various times of life, natural
Cf. Be Genio Socratis, 582 c.
6 Nauck, Frag. Trag. Graec, Adespota 412, quoted again
at Moralia, 813 f. e Cf. Plotinus, iii. 6.
d Cf. De Virtute Morali, 450 f— 451 a, to which all that
follows has a close likeness.
12 Hartman : rf} aTradeLa ttjv a<f>Qapoiav.
13 Tyrwhitt : dAA' <hs yi ttcos.
57
PLUTARCH'S MORALIA
Kara xpovovs /cat <f>vaeis /cat /X€Ta/?oAas\ olov
evdvs iv veois d/c/xa£et to iTndvfJL'qTiKov, iv 7rp€(Tj3u-
racs to irepiXviTOV toZs /xev yap af/xa re Oep/juov
ey/ce/c/oarat 1 /cat wcuxta paySaiov em ras rrpd^eis,
7rap€OT7)K€ Se 2 /cat to aoj/xa rot? opydvois KaQapols
/cat aKpai<f>veoiv e/x/xeAes act, /cat to 3 7roAvo<f)VKTOv 4
avaKivel /cat avappnri^ei tols en-t^u/xta? (Lonep i£ vArjs
veapas avaTiTo\iivas tov €7TK£e/>o/xeVoi> 5 at/xaros 1 , c£
C&V 6 fJL€Ta^aXX6fJi€VOV €7Tt TToXXd TOLS 6pfJ,aiS TOV V€OV
optopbev. 7 6 Se 8 rrpiofivs tov t€ 9 OepfMov TTpoXnrovTos
rjSrj, cS to iTriOvfiriTiKov dve^ajTrvpelTO, 10 /cat tco
TTvevfjiaTi ^aAcov /cat /caTaTeT/CH/x/xeVo? tco aoj/xaTi
7T€/)t Tct9 ^Sovas 1 , a/xj8Au Tats* €mOvp,iais /cat Sucr-
KLV7JTOV * *
1 Wyttenbach : at/xa to Oepfialvov KCKparcu.
2 8€ added by F. H. S.
3 to added by F. H. S.
4 Bernardakis : 7ToXva<f>aKrov,
5 tou €7ri<l>€poiA€vov Post : 7r€pi<l>€p€iv. iT€pi<f>opq. Wyttenbach
7r€pio(j€vovTos (or 7r€ pi^eovros) </>v<J€t. tov Pohlenz. None of these
5S
TYRWHITT'S FRAGMENTS
characters, and psychological changes. To take an
immediate example, desire is at its height in the
young, dejection in old men. The reason is that the
former have a hot composition of their blood, and a
tempestuous spirit for their actions, and a body, too,
to serve them that is always in tune, with organs un-
blemished and uncontaminated ; their strong pulse
excites and fans their desires, which take fire from
the flow of blood as it were from fresh fuel. As a re-
sult we see the young man subject to many a change
in his impulses. The old man, however, now aban-
doned by the heat that formerly re-kindled his power
of desire, relaxed in spirit, his body worn out in
pleasures, {his pulse) sluggish and slow to be moved
by desires . . .
suggestions is convincing. Post notes that his own involves
an unusual hiatus.
8 cf cov Wyttenbach : 4( 6v.
7 6pa>fji€v added by Wyttenbach.
8 8e added by Bernardakis.
9 rov re Tyrwhitt : tovto.
10 Tyrwhitt : ware CTndvixrjTov dva^wTrvpel to.
11 ex€L to a<f>vy/j,a would complete the sense, h leaves half a
line blank.
59
EI MEPOS TO IIA0HTIKON TH2
AN0PftnOY TYXHS H ATNAMI2
1. Tlepl rf\s iradrjTLKrjs /cat dXoyov ^wfjs, Trorepa
JJL€pOS €OTL TTJS dvOptOTTOV l/wXTJS V 8vvap,lS , €7TL-
GK€7TT€OV. ioLKCLGl yap KCU TLOV apXCLlOJV Ol fJL€V
OVTOJS OL S' €K€LV(DS 0i7TO<f)r]vdfJL€VOl 7T€pl aVTTJS .
d^iov ovv /cat 7]jJLas diroprioavTas /cat iiri ^rrjaiv
TparropLevovs ravrrj 8o£doai, fjirep 1 8rj 2 /cat tyrovoi
(f)aV€LTCLl 7TldaV(x)T€pOV.
2. "Oaoi jjbev ovv fiepos dirohihoaoiv avrrjv, 86-
£ater dv ovk etvat 3 Xeyeiv €fjapv)(a rd dXoya rcov
Clomp ov8e ipvx^jv k\ovTa y dXXd tl \Lopiov fax^s,
€t ye tols dXoyois rj TraOrjTLKrj puev iortv, rj Aoyt/07
S' ovSapuZs*' oaoi o' av b 8vvapiiVy Trptorov fiev
droTTOV on rep tottlo 8iaxLOpL£,ovoiv drro rrjs dvri-
ScacpovfJievrjs avrfj Svvd/juecos, rrjs XoyiKrjs* ov yap
8iaipovvrai air* dXXrjXcov at StW/zet?, 6'aat rod
avrov Tvyxdvovoiv ovoac eVetra 6 /cat ovwrrdpxeiv
TTOiovot rdvavria /cara tolvto- at yap Swdfieis
roiavraiy loots €Kaorrjv, /cav OTrooaiovv cool, irepl
1 Tyrwhitt : elirep. 2 Bernardakis : dv.
3 ovk tlvai Wyttenbach : €K€ivcu or cKelva.
4 €i ye (8e h) . . . oi58a/xa>? transposed here by Wytten-
bach from before €7T€tra below (i omits entirely).
5 Wyttenbach : dv. 6 cireira on Ziegler.
° That is, they do so if they follow Aristotle in suspecting
60
THE AFFECTIVE ELEMENT IN MAN-
IS IT A PART OR A FACULTY
OF HIS SOUL ?
1. It is necessary to examine whether affective and
irrational life is a part or a faculty of the human soul,
since it appears that even among the earlier philo-
sophers there was a division of opinion. It is proper,
therefore, that we too should pose the question and
turn to its investigation. We shall then adopt which-
ever view in fact appears the more probable in the
course of that inquiry.
2. Those who regard it as a part might be thought
to maintain that irrational animals are inanimate
and not possessed of soul, but of some fraction of
soul ; this follows if they have affective life but abso-
lutely no rational life. As for those who regard it as
a faculty, there is in the first place the absurdity that
they separate it spatially from the contrasted faculty,
that of reason." This is absurd because faculties that
are faculties of the same thing are not so separated.
In the second place they actually make opposites co-
exist with respect to the same thing. For it is a
characteristic of faculties that, however many there
may be of them, each and every one is to be regarded
that vovs is spatially separable from the rest of soul, De
Anima, 413 b 14-27. The writer also holds that the soul's
reason can exist outside the body (chap. 5).
61
PLUTARCH'S MORALIA
SXoV 1 6€0>p€L(jdai TO V7TOK€LjJb€VOV. TO 8e XoyiKOV
/cat to dXoyov oi>x ovtco nepl i\ruyy) v ° airoTefiveaOai
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aAAo to o aAAo. /cat tovt €lkotcos* cvavTta yap,
ra o evavTia /cat/ tvos /cara to avTo ovvvirapxeiv
(a8vvaTOV, . . .) 5 aXrjdes, ov8ev yap icrcos KcoXvei
/cat rdvavria crvwrrdp^ai tov elprjfjLevov Tpoirov, iav
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/cat rov 8 /ca/couv a/xa 77€Ot to auTO, 17 T€ to£ Aoyt-
^eadaL /cat tou 9 dAoytoreti' 7T€ot T17V *pvXV v ajua, °v
jjievTOi /cat at /cam TavTas ivepy eiai. /cat irXeico
8rj to avTo 8vvaodai ovdev kcoXvcl, olov to dXrj-
Qevecv tov T€ €7naTrjfAova /cat tov StaAe/cTt/coV
ovtco 8r) /cat aAoytoretv ttjv t€ tcov dAdyaw £ojojv
ifruxty KaL T V V dvdpcorrov, dAAa ttjv fiev tcov dXoycov
iv tco etvac avTrjs to aXoytOTGLV €X€iv (816 /cat del
aXoyiOTel /cat ox>x 6t€ p,kv tovto 6t€ 8e to ivavTtov),
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vac ex^iv avTrjs (ov yap av /cat €Aoyt4€Toj, to
8vvaadai puevToi dXoyioTtlv /cat to 8vvao0ai Aoyt-
£€a0at. evepyel 8e /caT* d/x<£ar /caTa Aoyoi> p,€V,
OTTflVLK OV PXei/jJ) 7700? TTJV iavTrjs ovacav, aVTT] 8*
1 oXov Tyrwhitt : oXtjv,
2 7T€pl added by Ziegler. ? iroietv avrcov.
3 ivos i : €v h. 4 Pohlenz : #cal.
6 dbwarov vofii^ertu* dXXa, tovto emoKtirriov €t iorw Wytten-
bach.
6 Tyrwhitt : Aa/ujSavovrcu.
7 dfi added by Duebner.
8 vyid&w /cat tov added by Wyttenbach.
9 tc . . . tov added by Pohlenz, after Wyttenbach.
62
TYRWHITTS FRAGMENTS
as belonging to the whole underlying substance.
This is not the relation of the rational and irrational
to the soul. They are considered to be sections of
the whole and to have different activities.
And reasonably so, since they are opposites and {it
is believed to be impossible that) opposites should
co-exist in a single thing in the same respect. {But
we must examine whether this is) true. There is no
reason, perhaps, why opposites should not co-exist
in the said manner, if they are potentialities and are
not understood as being actualities. It is impossible
simultaneously to exercise reason and show unreason,
or to heal and to harm ; but the potentiality of heal-
ing and that of harming may simultaneously belong
to the same thing, and similarly the potentiality of
exercising reason and of showing unreason may be-
long simultaneously to the soul. The corresponding
actualities, however, cannot occur together. Again
there is no reason why several things should not have
the same potentiality, e.g., both exact sciences and
dialectical reasoning are potentially able to yield
the truth. Similarly, then, both the soul of irrational
animals and that of man are potentially able to show
unreason. But whereas the soul of irrational animals
has the exercise of unreason as part of its being, so
that it always shows unreason, without any alterna-
tion with the opposite, the soul of a man has as part
of its being, not the exercise of unreason — for in that
case it would not also exercise reason — but the poten-
tiality for exercising unreason and the potentiality for
exercising reason ; and the activity of a human soul
is an activity in both respects, in respect of reason
whenever it looks to its own essential being, which is
10 Tyrwhitt : avrrjv.
63
PLUTARCH'S MORALIA
ioTiv 6 iv avrfj vovs, /card Se rrjv dXoyiav, oirorav
vzvcTQ irpos ra e^co avrfjs, ravra 8' iarl rd alad-qrd.
dXXo ovv to iv avQpdmco dXoyov /cat aAAo to iv toIs
^cools' to [lev ydp iv tovtols fax 7 !* T ° ^ * v dvdpoj-
tto) SvvapLLS' Kal tovt dv eirj ttjs tov XoyL^eoOai
Svvdjxeojs a^dypiOTOV. opOtbs dpa /cat 'Aptorore'Ary?,
ttjv dv6pd)7Tov i/wx^jv Svvapuv ovvairoKaXcov on
7TOT6 p,ev Aoyi^eTai ttotz o ov.
3. "Orav ovv firj Aoyt^r/rai, aAAo tl 77 dAoytaret;
dp* ovv rj /caret to Aoyt£ea#at Svvapus /cat at/To to 1
Xoyt^eodai ifsvxfjs ioTi, fax 7 ) &' °^X» woirep to
ypd(f>€LV rrepl yd? TT i v £0"7"t 2 /cat iv xdpTjj, xdpTiqs 8'
ov; dAA' el tovto, ere'pa carat avTijs ovoia Trapd
to epyov /cat ttjv rrpos tovto Svvapuv, /cat e£et rt 3
V7roK€L[Jb€VOV irepi o OecoprjOrjcreTaL rj Svvafus avTrjs,
/cat earat to ovopua tovto " fax 7 ) " to vrroKelpievov
jj(,€Ta tcov Trepl avTO dea) povpbivajv Svvdpbewv /cat
^ajrjv €^et ov Std Trdorjs iavTrjs' /card yap to vtto-
K€ipu€vov d^ooos earat, rd^a Si /cat TravTairaoiv .
ovSepuia yap avTrjs iv Tjj (frvoei eVe'pyeta ^ojtiktj,
dAAd irdvTa Svvapus. Swdpuei ovv earat £d>aa.
4. ,X H TO 8wd[M€L TO /Ca#' i£iV p7JT€OV, LVa 77609*
p,iv exjj ^ojtjv nobs* 8' ou/c ^77; Suo yap £a>at, 7}
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fax 7 !* V &' w $ TO ivzpyovv 6 vovs. et o5v 7} oSs
e^ts £>cor) rj fax 7 !' °-?rA7] Q* v ^V X^P^S vnoKeLpiivov.
1 to Wyttenbach : tfi i, omitted by h.
2 *P V XV • • • € '°"™ added by F. H. S.
3 Pohlenz : to. 4 Duebner : 7tojs.
a De Anima, 412 a 22-27, may be intended.
64
TYRWHITTS FRAGMENTS
the mind that is in it, and in respect of unreason
whenever it inclines towards the exterior world, that
is towards sensible things. The upshot is that the
irrational in man is not the same as that in animals ;
in animals it constitutes the soul, in man a potentiality
of the soul, and thus something inseparable from the
potentiality of exercising reason. It seems then that
Aristotle was right in including " potentiality " among
the words he applies to the human soul, because it
exercises reason intermittently . a
3. Now when the soul is not using reason, must it
not be actively unreasoning ? Then are not the poten-
tialities concerned with reasoning and the actual act
of reasoning functions of soul (but not soul itself, just
as writing is concerned with paper) and on paper,
but is not paper ? But if this is true, the substance of
soul will be something other than its function and its
potentiality to perform that function, and it will have
a substrate in relation to which its potentiality will
be considered. And the word " soul " will mean the
substrate together with the potentialities that are
considered in relation to that substrate. And it will
not have life throughout itself, but will be lifeless so
far as its substrate is concerned — perhaps it will even
be completely lifeless ; for there is no actuality of
life in its nature : it is all potentiality. So it will be
only potentially living.
4. Or should we interpret this word " potentially "
as referring to the potentiality that belongs to a
state of being, so that in one sense the soul will have
life, in another not. since there are two senses of life,
life as a state, and life as an activity ? Life as a state
is soul, life as an activity is mind. Now if soul is life
as a state, it follows that it is a simple thing without
65
PLUTARCH'S MORALIA
roiovrov yap n rrjv i/svx'rjv v7roXap^fSdvop,ev , o ttjv
^ojtjv e^et oxjp.<f>VTOV /cat ov trap* dXXov dXXd Trap"
avrfjs. 1 acofidrcov yap to Trap* dXXov ttjv ^ojtjv
/xeraXayxdveiv . el S* r\v tl oxjv0€tov rj i/jvxrj, e£
VTTOKeifievov /cat etSovs ovyKeipuevrj, ovk av ea^e
Trap* avrr)s dXXd nap* dXXov rrjv l^atrjv irapa yap
tov €l8ovs, tboTT€p /cat rep TTVpl to 2 deppbtp etvai rrapa
rrjs OepfJLOTrjTOS /cat ox) wapd rrjs xiXrjs. €7T€tra /cav
otbp,a rjv to yap i£ VTroKeipuevov /cat eihovs ovv-
eoTrjKos crcD/xa.
5. Awa/Ltt? OVV ^OJTLKTj Tj ipVX^ , OXJVafJLLS S' rj d)S
€^ls. Sta tovto /cat iXevdepa /cat 77/30? ra? ivepy eias
a/caS Autos, k'xovoa yap ^ojtjv, puaXXov S* ovoa £0*77,
/ctvetrat /ca#' iavTr)v 6tt6t€ /JouAerat. tovto 8e
Kepi TTjs €^a> owfiaTtov ^fV)(r\s V7toXt]ttt€ov' r) yap
KpaTTjOeloa craJ/^art /cat rot? €/c toxjtov TrdOeaiv
diroXXvoi to iXevdepov, /cat ox>x ottotc jSouAcrat
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av €L7]' olov yap arroAAurat opevvvpLevrjs lv avTjj
Trjs /caTa vovv ivepyeias. a ok So/cet ivepyeiav
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ivepyqfiaTa, /cat ovk avTrjs ratrra, dXXd tov £><pov,
/car' avTrjv puevTot. to yap Aoyt£ea0at /cat deojpelv
[movov airrrjs, /cat tov& r) Kvpiws ive py eia, ra 8e
rrapa tovto tov £,<pov rrdvTa, /cat rrdOrj pu&XXov, ovk
ivepy ecat.
6. AAAa ttojs, et /car avTrjv 7raa^€t Ta £a>a,
1 avrijs Ziegler : avrrjs. clvtov Pohlenz.
2 Wyttenbach : rat. s Wyttenbach : ovrws.
66
TYRWHITT'S FRAGMENTS
substrate. For we suppose the soul to be a thing that
has an inherent life, derived from the soul itself and
not from any other source. It is only bodies that
acquire life from some source outside themselves.
But if the soul were something composite, being com-
pounded of substrate and form, it would not derive
its life from itself but from something else, namely
its form, just as fire is essentially hot from its heat
and not from its material. Secondly, the soul would
in fact be a body, as any combination of substrate
and form constitutes a body.
5. Soul is, then, a vital potentiality, but a potenti-
ality in the form of a state of being. For this reason
it is also free and unimpeded in its activities, since
having life, or rather being life, it moves of itself
whenever it wishes. But we must be understood to
be speaking now of soul outside bodies. Soul that is
mastered by a body and the affections that come from
the body loses its freedom and is not allowed to move
whenever it wishes, but is enslaved and made to
cease its activity ; if there were any kind of destruc-
tion that affected soul, this is what it would be. For
it is in a sense destroyed when the activity of the
mind in it is extinguished. But the things that are
recognized as distracting it from this activity will be
affections rather than activities and, although they
involve it, not its own affections but the affections of
the living animal. Reason and contemplation alone
belong to soul and constitute its proper activity ; all
other functions belong to the living animal, and are
affections rather than activities.
6. Yet if the affections of living beings involve the
* Wyttenbach : £v€py€iv airoorpifei..
s Duebner : auro. Pohlenz deleted €v after this word.
67
PLUTARCH'S MORALIA
ovk avTTj 7radrjTLKij ; Traoytiv yap Kara rrjv rradrj-
tlktjv evAoyov ifjv)(qv ajorrep kcll v<f>aiveiv Kara ttjv
v(f>avTLK'qv. 77 tovto p,ev dArjdes Kal SiSovcu XPV>
a7TOp7)T€OV 8c 7T€pl TTJS KaAoVpLeVT]? TTadrjTLKrjS Kdl
7T€pl TOV TTCLU^eiV oAo>S 77X0? yLV€TOLL, TTOTepa TW 1
fjLT] ivepyelv ttjv ^xty Kara Aoyov rj aAAcas; el
yap tw 2 p/r) ivepyelv, ovdev iari irados irraiveTov .
<f>aiv€Tat S' €7raiv€ra z Trdvra oirooa /xerpetrat vtto
tov Aoyov, x/oryattxa ovra (dperas ydp avrd KaAov-
fjb€v 7ToAiTiKas Kal iiraLVOvp^ev tov k'xovTa auras) •
pberpeloOai S' ovk dv rjSvvaro purj i(/>opa>VTOS avrd
vov Kal ivScSovTos avTols a<f>* avrov puerpov Kal
opov, tovto S' ovdev dAA' rj ivepyovvTOS irepl aura.
ivepyel re 4 ovv dfjua 6 Aoyos Kal Trdoy^ 1 T ° £><$ ov >
Kal Tip avTtp 5 Kal Aoyit,6p,eQa a/xa Kal Trdoxopbev
ev yap eloos *X €l > ovvap,ecs o rjoav irAeiovs, rj re
tov ivepyelv Kal pur], pbdAAov 8e piia 8vvapus m to yap
purj ivepyelv dSwaputas dv eurj, Kad* o Kal dAoyioTelv
eAeyeTO to l^coov.
7. 'AAAa ttj T€ viToQeoei TavTrj <f>aiveTai rrAeia)
rd erropLeva aTOira, Kal dAXajs dnoSovvai Ta irddr)
toIs avdpamois ovk evrropov. imoKeTTTeov S' eTi y
77x09 e<f>apLev ivepyelv Te a/xa tov Aoyov Kal irdox^v
to t.coov 1 Kal elvai ra rrddrj irepl to ovvap*$OTepov .
1 Wyttenbach : to.
2 Apelt, after Patzig : cit€ yap to.
3 cVatvcrd added by Pohlenz.
4 Wyttenbach i ivcpyeiTai.
5 Wyttenbach : to axno. 6 Duebner : 17877.
7 Kal iraoytiv to ^coov added by Wyttenbach.
a Plato, Phaedoy 82 a, Republic, 430 c ; they are based
on training, not knowledge ; but the author seems to have
also in mind the Aristotelian definition of moral virtue.
68
TYRWHITT'S FRAGMENTS
soul, why is it not itself affective ? It seems logical
that to be affected should involve an affective aspect
of the soul, just as to weave involves the knowledge
of weaving in the soul. Yet, even if this is true and
must be granted, is not the nature of the so-called
affective aspect still a problem, as indeed is the very
causation of affection ? Does it come about by the
mere absence of rational activity on the part of the
soul or in some other way ? If it is the result of the
absence of such activity, no affection is praiseworthy.
But it is clear that praise is due to all affections to
which due measure is given by reason, since they are
useful. We give them the name of social virtues a
and praise their possessor. But they could not be
given due measure if mind did not supervise them
and afford them a measure and limit of its own deter-
mination, and what is this but to display an activity
concerning them ? So the activity of reason and the
affection of the living being are simultaneous, and
it is the same instrument by which we simultane-
ously reason and are affected. It has one form, but
its potentialities turn out to be more than one, namely
the potentiality of activity, and that of non-activity.
Or rather there is only one potentiality ; for non-acti-
vity would seem to belong to a lack of potentiality,
in respect of which the living being was also said
to show a failure to reason.
7. Now it is clear that there are a number of odd
consequences of this hypothesis ; at the same time it
is not easy to explain men's affections in any other
way. We have also still to consider in what sense we
said that there is simultaneous activity of the reason
and presence of the affections in the compound of
body and soul, the animal. It is clear that activity
69
PLUTARCH'S MORALIA
<f>alv€Tcu yap ovx dp,a ravra ytvofieva djj,<f>a), aAAa 1
jjLeivdarjs jxev dpyrjs rr\s Stavot'a? iTreioeXOovra rd
TrdOrj TT€pl to GvvapL<j>6T€pov , y€vofM€va>v Se rcov
wadajv napeXdcbv avflts' 6 Xoyos /cat ota/cocr/A^aa?
avrd. ns ovv rj xaXov/JLevrj 7ra0r]nK7j foxy; rj
avrrj y7T€p /cat Xoyiarucq. irddos yap n airrfjs to
firj aTravGTOJS ivepyelv, /cat 7ra9rjnKrj on Oewpeiv
del T€ /cat ovv^x^S dSvvaros. orav ovv jjutj Oecopfj,
irpos to acjjxa ineoTpaTTTai /cat aTTOOTpo<f>6s ion
tov vov* rod vov 2 S' ovaa a7Toorpo(f>os dvor)raiV€iv
€ikotu)s Xiyoir* dv /cat ovdev vytks jSAeVetv ov8e
Kpiveiv opddjs, dXXd 8o^d^€iv z rd re firj ay add d)S
ovra dyada 4, /cat rovvavriov, c/c 8e rrjs Toiavrrjs
S6£r]s /cat Kpiozuis drroreXelodai rd irddr] 7T€pl to
ovvderov, ovvderov S' 5 e/c re tov aco/xaros 1 /cat rr\s
ev avTcp {,0)7]$, rfv evoioajoiv rj ipv^rj. evoLOojot yap
arraoa owa/uV nva dc/S avrfjs diroppoiav ra>*
1 aAAd added by Bernardakis.
2 tov vov added by Tyrwhitt.
3 Wyttenbach : Sofafei.
4 ojs ovra dyada added by Wyttenbach.
70
TYRWHITTS FRAGMENTS
and affection do not arise simultaneously ; when
thought stops and is inactive, the affections enter the
compound, and when they have come into being in
it, reason subsequently comes forward to bring them
into order. What then is the so-called affective soul ?
It is the same soul as has the power of reasoning. It
is an affection of the reasoning soul not to be in cease-
less activity and it is affective because it is unable to
contemplate reality permanently and continuously.
Now when it is not contemplating reality it is directed
towards the body and averted from the intuitive
mind ; and being averted it may properly be said to
be devoid of intelligence and unsound of vision and
to judge nothing correctly, but to deem what is not
good to be good and vice versa ; upon this way of
thinking and judging there follows the completion
of the affections in the composite thing that is com-
pounded of the body and the life in the body, life
afforded it by the soul. For every potentiality pro-
vides a kind of emanation from itself . . .
6 Duebner : tc.
6 h leaves a page and a half blank.
71
FRAGMENTS FROM
LOST LIVES
EIIAMEINQNAAS KAI SKIIIIQN
Besides the parallel Lives Epaminondas and Scipio Plu-
tarch wrote a single Life of Scipio Africanus (Lamprias 28).
It is disputed whether it was the elder or the younger Scipio
Africanus who was paired with Epaminondas, since both
have clear points of resemblance. The elder is favoured by
L. Peper, De Plutarchi Epaminonda (1912), and Ziegler in
R.E. xcci. 895-896, as the victor over his country* s hereditary
enemy, the younger by Wilamowitz, Reden und Vortrage, ii.
269, and K. Herbert, A.J.P. Ixxviii (1957), p. 83, as a type
of the scholar-statesman. An argument that supports the
elder Scipio is that Plutarch himself compares his prosecution
to that of Epaminondas (Mor. 540 d 541 a), a comparison also
made in more detail by Appian, Bell. Syr. 40-41 ; a passage
which Hirzel, Plutarch, p. 77, guesses to be based on Epami-
nondas and Scipio. Epaminondas and the elder Scipio are
paired also by Cicero, Tusc. v. 49, and Gregory Nazianzenus,
Migne, xxxv. 593 a. Plutarch himself uses the simple
" Scipio " and " Scipio Africanus " indifferently for either
man. The words h> rots trtpl ZkittIcdvos refer to his Life of
the elder (Pyrrh. 8), but iv ra> Hki7tlwvos fttcp (Gracch. 21)
refers to that of the younger. I adopt the view of Peper and
Ziegler, while recognizing that it may be wrong.
A careful attempt to reconstruct the Life of Epaminondas
is made by L. Peper, op. cit. Its outline is to be found, as was
1
Plutarch, Life of Agesilails, c. 28.
YloXXwv 8e arjfieliov fJLOxOrjpciv yevofxevcuv, <hs iv
rep wept *J£7rati€iva>v8ov yiypaTTrai, koX TlpoOoov
74
EPAMINONDAS AND SCIPIO
(Lamprias Catalogue 7)
noted by Wilamowitz, Hermes, viii (1874), p. 439 2 and
Comm. gram. t. 11, in Pausanias, viii and ioc. Peper regards
viii. 11. 7-9 and 10 in part, and ix. 13-15 as of Plutarchean
origin ; he would add a few sentences from other places,
viz. : viii. 8. 10, Mavnvcas . . . Aevicrpois, 27. 8, awwKiadrj
. . . ardhiov, and perhaps the references to Arcadians in
viii. 6. 2 aud 52. 4. Many of the anecdotes collected in
Reg. et Imp. Apophthegm. 192 c — 194 c and scattered
about the Moralia and Life of Pelopidas probably had a
place in Epaminondas. To reprint all this material here
would take too much space, and I confine myself to a single
sentence which specifically mentions the Life.
P. L. Courier, in a letter dated 20 Sept. 1810 ((Euvres
completes [1851], p. 371), alleges that in 1806 he and a M.
Akerblad saw in the library of the abbey at Florence, among
other 9th- and 10th-century mss., one which seemed to contain
the Life of Epaminondas ; that it was, along with others,
improperly sold before it could be transferred to the Lauren-
tian library, and that the same authorities who hounded him
for spreading ink on a ms. of Longus took no steps to recover
their lost property. Courier may have mistaken a Life of
Pelopidas for that of Epaminondas (? Laur. conv. soppr.
206 ; so R. Schdll, Hermes, v (1871), p. 114).
1
Many evil omens occurred, as I have recorded in
the Life of Epaminondas, and the Spartan Prothoiis
75
PLUTARCH'S MORALIA
rod Aolkwvos ivavriovpievov 7Tpos ttjv arparetav,
ovk dvfJKev 6 ' AyrjotAaos aAA* iijeirpatje tov ttoAz-
[AOV.
2
Plutarch, Life of Pyrrhus, c. 8.
'Awifias 8e ovpmdvTcov aVe^atve tcov OTpaTrjycov
irpcoTov [lev €/X7retpta /cat Seivorrjri Hvppov, 2/ct-
irlcova Se Sevrepov, iavrov Se rplrov, cos iv rots
7T€pl Hklttlcovos yeypCLTTTCU.
SKiniQN AOPIKAN02
Plutarch, Life of Tiberius Gracchus, c. 21.
YiKlTTLCOV 6 ' A<f)plKOLv6s , OU 80KOVOL 'PoJ^atOt /XTJ-
SeVa StKCLiorepov fjbrjbe /jl&XAov dyanrjoai, rrapd
fJLLKpOV rjAdeV €K7T€G€IV KCLl OT€p€O0OLL TTJS TTpOS TOV
Srjpbov evvoias, on npcoTOV fiev iv No/xavrt'a tt^v
reAeuTT^ ro£> TifSepiov nvdofievos dve<f)covr)0€V €/c
TCOV 'OfMTJpLKCOV
COS CLTToXoLTO KCU dXXoS O TIS TOLCLVTa y€ pd^Ol'
enetra rcov irepl Tdiov /cat OouAjStov avrov St' e/c-
KXrjGtas 7rvvdavop,evcov rl <f>povoirj rrepl rrjs Ttj8e/Hov
TeXevrrjs ovk dpeGKOfievrjv rols vtt* £k€lvov 7T€7toAi-
T€VfJL€vots drroKpiGiv eScoKev. e/c tovtov yap 6 /xev
Srjfjbos dvT€KpovG€V avrco Xeyovri, /x^SeVaj tovto
TTorfGas Trporepov, avros Se tov 8tj[jlov threw kclkcos
npo^x^ 7 )' frepl fiev ovv tovtcov iv rep YiKiiricovos
filcp ra Kad* e/caora yeyparrrat.
76
FRAGMENTS : LOST LIVES
opposed the expedition ; nevertheless Agesilaus did
not desist, but prosecuted the war.
Hannibal used to declare that of all generals
Pyrrhus was the first in experience and cleverness,
Scipio second, and himself third, as I have recorded
in the Life of Scipio.
SCIPIO AFRICANUS
(? Lamprias Catalogue 28)
Scipio Africanus, whom the Romans are thought
to have loved with more and with better cause than
any other man, very nearly fell out of favour and lost
the goodwill of the people. The first reason of this
was that when he heard at Numantia of the death of
Tiberius Gracchus, he exclaimed in the words of
Homer
So perish any man who does the like. b
Then when C. Gracchus and Fulvius asked him at an
assembly of the people what he thought of Tiberius'
death, he returned an answer that showed his dis-
approval of the dead man's politics. After this the
people heckled him when he was speaking, a thing
they had never done before, and he was himself
moved to use hard words of them. The details I
have recorded in the Life of Scipio.
° It is possible that frag. 2 belongs to Scipio Africanus
and frags. 3 and 4 to Epaminondas and Scipio ; see the note
preceding frag. 1. b Odyssey, i. 47.
77
PLUTARCH'S MORALIA
Plutarch, Life of Gains Gracchus, c. 10.
Kat OT€ YiKLTTLCOV 6 *A<f>pLKCLvds i£ Ov8€VOS aiTlOV
7rpo<f>avovs ireXevrrjae /cat cqfjLeld riva ra> V€Kpto
7rXrjyojv /cat j8tas €7nSpafi€lv eSo^ev, cog iv rots' nepl
€K€LVOV yeypOLTTTCU, TO JJL€V 7rAetOTOV €7Tt TOV OovA-
fSiov r}X0€ tt)S Sta/JoArj?, iftOpov ovra /cat rrjv rjfiepav
€K€iv7jV €7Tt TOV PtfjJLCLTOS TO) 2/Ct7TtOJl>t AcAotSo/)^-
fievov, TJiftaro 8e /cat rod Tatou rj virovoia.
NEPftNOS BIOS
5
Plutarch, Life of Galba, c. 2.
Nv[M(f)i8ios yap SajStvos tbv enapxos, ojottco elprj-
Tat, fjuera TtyeAAtVov r^s avXfjs . . .
HPAKAE0Y2 BIOS
6
Plutarch, Z*/* 0/ Theseus, c. 29.
"OTt 8* 'Hpa/cAr}? TTpcoros aW§a>/c€ veKpovs rols
rroXejJLLois iv toZs 7T€pl ' H pa/cA^ot;? yiypairrai.
Aulus Gellius, i. 1.
Plutarchus in libro quern de Herculis, quantum 1
inter homines fuit, 2 animi corporisque ingenio et
1 quamdiu Klotz, quali j3 (cod. Buslidianus). a fuerit p.
78
FRAGMENTS : LOST LIVES
4*
And when Scipio Africanus died with no obvious
cause of death, and it was thought that his corpse was
covered with bruises and other signs of violence, as is
recorded in my work about him, accusations were
mainly directed at Fuivius, who was his enemy and
had that very day made him the target of invective
from the rostra ; but some suspicion attached to C.
Gracchus too.
LIFE OF NERO
(Lamprias Catalogue 30)
Nymphidius Sabinus, being (as I have said) prefect
of the Praetorians along with Tigellinus . .
LIFE OF HERACLES
(Lamprias Catalogue 34)
6
It has been recorded in my work on Heracles that
he was the first man to surrender the corpses of the
slain to the enemy. 6
In the book which he wrote on the mental and
physical endowments and achievements of Heracles
° It is possible that frag. 2 belongs to Scipio Africanus
and frags. 3 and 4 to Epaminondas and Scipio ; see the note
preceding frag. 1.
* Jacoby, F.Gr.Hist. iii b 328, F 112, regards this, without
reason given, as interpolated,
79
PLUTARCH'S MORALIA
virtutibus conscripsit scite subtiliterque ratiocinatum
Pythagoram philosophum dicit in reperienda modu-
landaque status longitudinisque eius praestantia.
nam cum fere constaret curriculum stadii quod est
Pisis apud Iovem Olympium Herculem pedibus suis
metatum idque fecisse longum pedes sescentos, cetera
quoque stadia in terra Graecia ab aliis postea instituta
pedum quidem esse numero sescentum sed tamen
esse aliquantulum breviora, facile intellexit modum
spatiumque plantae Herculis, ratione proportionis
habita, tanto fuisse quam aliorum procerius quanto
Olympicum stadium longius esset quam cetera, com-
prehensa autem mensura Herculani pedis, 1 secundum
naturalem membrorum omnium inter se competen-
tiam modificatus est atque ita id collegit quod erat
consequens, tanto fuisse Herculem corpore excelsi-
orem quam alios quanto Olympicum stadium ceteris
pari numero factis anteiret.
8
Arnobius, Contra Gentes, iv, p. 144.
Chaeroneus Plutarchus nostrarum esse partium
comprobatur, qui in Oetaeis verticibus Herculem post
morborum comitialium ruinas dissolutum in cinerem
prodidit.
HZIOAOY BIOS
1 After p*dh p adds quanta lonffinquitas corporis ex men-
sura* conveniret.
° The length (192-27 m.) makes Heracles' foot 32-1 cm.,
compared with the English foot of 30-5 cm., and the most
usual Greek foot of 29-6 cm. : but the Athenians used a foot
of 32-8 cm.
80
FRAGMENTS : LOST LIVES
during his life on earth Plutarch says that the philo-
sopher Pythagoras made a clever and acute calcula-
tion to determine the extent by which that hero
exceeded normal human height and stature. There
was general agreement that Heracles had measured
out the running- track at Pisa that adjoins the temple
of Olympian Zeus, making its length 600 of his own
feet. a It was also agreed that the other tracks in
Greece, laid out later by other men, were 600 feet
long but somewhat shorter than that at Pisa. From
these data he had no difficulty in concluding by atten-
tion to proportionality, that Heracles' foot was larger
than that of other men in the same ratio as the course
at Olympia was longer than the rest. Having thus
ascertained the size of Heracles ' foot, he calculated
what would, following the natural relation of the
parts of the body to one another, be the bodily height
appropriate to that size, and so arrived at the conse-
quence that Heracles was taller than other men by
the same factor as that by which the running track at
Olympia exceeded all the others that had been laid
out to have the same number of feet.
8
Plutarch of Chaeronea is acknowledged to be on
our side ; he reported that Heracles was reduced to
ashes on the summit of Mt. Oeta after collapsing in
epileptic fits.
LIFE OF HESIOD
(Lamprias Catalogue 35)
(Material to be found in Moralia, 153 f, 162 d, 674 r,
969 e, may have been used in the Life.)
81
PLUTARCH'S MORALIA
niNAAPOY BIOS
It is probable that material from this has entered the
anonymous biographies of the poet and also Eustathius'
Prooemium ; it is also likely that Pausanias, ix. 23. 2-4, is
Eustathius, Prooemium Commentariorum Pindaricorum,
c. 25.
'ETTl/ZCjUeA^TCU VTTO TCOV TTaAcLLCOV KCU €LS y€VOVS
avaypacfrrjv ttjv Kara re UXovrapxov kcll irepovs,
nap oh <f>€p€T(LL on Koypjt] Qrjpaiajv oi KvvooKe-
<j>a\oi}
KPATHTOS BIOS
10
Julian, Orat. vii, p. 200 b.
'Ei/Tt^ojv Se rep Xaipcovel HAovrdpxip tov Koa-
tt)tos dvaypdtpavrt jStov ovSev €K -rrapepyov 2 p,av-
ddveiv Setfar) tov avSpa.
AAIOANT02
ll
Plutarch, Mulierum Virtutes, 244 b.
To 8e tlov QcoklScov iv86£ov fiev ov t€tvx^]K€
ovyypacfreajs, ovSevos Se rcov yvvaiKeicov eXarrov
1 KWOK€<f>a\oi MS.
2 tov after irapepyov deleted by Cobet.
82
FRAGMENTS : LOST LIVES
LIFE OF PINDAR
(Lamprias Catalogue 36)
based on Plutarch (Wilamowitz, Pindaros, p. 58). In Plu-
tarch's own work stories told at Moralia, 347 f, 536 b, 557 p>
717 a, may have found a place in the Life also.
The old authors have taken care to make a record
also of his origins, a record they found in Plutarch and
others, who report that his birthplace was a Theban
village called Cynoscephali.
LIFE OF CRATES «
(Lamprias Catalogue 37)
10
If you get hold of the biography of Crates by Plu-
tarch of Chaeronea, you will not have any need to
make a cursory study of the man.
DAIPHANTUS
(Lamprias Catalogue 38)
11
The deed of the women of Phocis has found no
famous authority to record it, but is the equal for
bravery of anything ever done by women. It is
° The follower of Diogenes the Cynic. His Boeotian ori-
gin, as a native of Thebes, will account for Plutarch's interest.
Compare the General Index.
83
PLUTARCH'S MORALIA
els aperrjv eon, pbaprvpovpuevov Upols re pbeydAots,
a SptOOl <S>0)K€lS €TL VVV 7T€pl 'YdfJLTToXiV, Kdl 86y~
jjlolgl rraXaioZsy (Lv to puev Kad* €kclgtov rrjs irpd^eojs
ev tcq AatcfrdvTOV j8ioj yiypamrai. to Se toji> yvvai-
KCJV TOLOVTOV loTIV .
APISTOMENHS
*12
Stephanus of Byzantium, s.v. 'AvSavta.
'Eac ravrrjs 'ApiGTOfAevrjs iyevero eTTi^aveararos
arparrjyos. rovrov oi AafceScu/xoViot TroAXaKts
avrovs vtKrjcravTa davpudaavres, d)S pboAis eKpdrrj-
aav iv rots M.€aar)VLaKois , dvarepLovrzs iaKorrovv
€L TTapd TOVS AoLTTOVS €GTL TV KClX €VpOV OirAdyyVOV
itjrjAAaypLevov koli ttjv Kaphiav 8aa€tav, ws 'HooSo-
tos kclI HAovrapxos kcu 'Piavos.
a Aristomenes, a Messenian hero, is usually regarded by
writers in antiquity, following Callisthenes, as a figure of the
Second Messenian War in the earlier half of the 7th century
b.c. : but the Alexandrian Rhianus (iii B.C.), in an epic poem,
dated him to a war c. 490 b.c, and this is accepted as probable
by G. L. Huxley, Early Sparta, pp. 56, 88, 92. F. Jacoby,
however, F. Gr. Hist, iii a, pp. 120-190, is sceptical about all the
evidence, and is tempted to see in him an imaginary figure of
propaganda of the time of Epaminondas ; see also L. Pear-
son, " The Pseudo-History of Messenia," Historia, xi (1962),
p. 409. Theban interest in him may account for Plutarch's
interest.
6 In N.E. Messenia.
c Cf. Dio Chrys. xxxv. 3, Pliny, N.H. xi. 70, " pectus dis-
secuere viventi, hirsutumque cor repertum est." The Greek
is ambiguous and might possibly mean " an organ out of the
84
FRAGMENTS : LOST LIVES
attested by important sacrifices, still performed by
the Phocians at Hyampolis, and by ancient decrees.
What these decrees say of the details of the action is
recorded in my Life of Daiphantus, but the women's
part in it is as follows.
LIFE OF ARISTOMENES"
(Lamprias Catalogue 39)
*12
From this town of Andania b came Aristomenes, a
most eminent general. He defeated the Spartans on
many occasions to their great wonder, and so when
they had with difficulty overcome him in the Messenian
wars, they cut him open to discover whether there
was anything abnormal about him. They discovered
that there was an organ displaced and that the heart
was hairy, c as is recorded by Herodotus, Plutarch,
and Rhianus. d
Ascribed to the Life of Aristomenes by Wyttenbach, but
see note d.
ordinary, namely that the heart was hairy." One may com-
pare the hairy heart of Leonidas, Parallela Minora, 306 d.
Such stories may have been suggested by the Homeric Xdatov
KTJp.
d Collectanea Alexandrina, frag. 53; Jacoby, F.Gr.Hist.
iii a 265, F 46. In his note Jacoby points out that Rhia-
nus made Aristomenes die in Rhodes ; he considers the whole
passage interpolated into Stephanus, and that the reference
to Plutarch is to Be Herod. Malignitate, 856 f, where
Herodotus is, as here, falsely quoted as an authority for the
capture of Aristomenes by the Spartans. No mention is
made there, however, of the hairy heart, and Plutarch might
have repeated the false citation of Herodotus in his Life of
Aristomenes.
85
FRAGMENTS FROM OTHER
NAMED WORKS
AITIAI TON APATOY AIOSHMIQN
Some material from Plutarch's work on Aratus' Dio-
semiae found its way into the scholia on that poem, perhaps
more than they explicitly acknowledge. But there is no
justification for printing as fragments of Plutarch anything
beyond the notes to which his name is attached. Previous
editors could not isolate these, since they only knew the scholia
in a confused form. A great advance was made by E. Maass,
Commentariorum in Aratum Reliquiae (1898). He based
his text on two of the 20 mss. that contain the scholia, namely
Marcianus 476 (M), of the eleventh or twelfth century a.d.,
and Parisinus 2403 (A), to which he added the Aldine edition,
taken from a ms. that has not been identified. The evidence
of M enabled him to distinguish between the individual
scholia. His text, however, is not satisfactory, since he mis-
takenly allowed some authority to A and the Aldine edition.
J. Martin in his excellent Histoire du texte des Phenomenes
d'Arate (1956) shows that (so far as the scholia are concerned)
all mss. descend from M, with the one exception of Scoria-
lensis H III. 3 (S, c. 1490 a.d.) ; variants in other mss. are
13
Schol. Aratus, Diosemiae, 88 = Phaenomena 820.
rjeXlcp kclI jjl&AAov iotKora arjfjbara Kelrac.
At rod tjXlov rrpos 1 rov depa hicufcopal Kvpidjrepai
tcov rrjs (jeArjvrjs eloi' hvvaoreucov yap rjfJLtpas
GCL(f)€OT€pa SeLKVVGL TO, T6AC/X7ypta. 2 0€VT6pOV be OTt 3
1 7rpos M : Kara S. 2 T€Kfii]pia M : arjfxeta S.
3 8evr€pov 8e otl M : /cat S.
88
EXPLANATIONS OF ARATUS'
WEATHERLORE
(Lamprias Catalogue 119)
due to error or deliberate alteration, but they include some
plausible emendations. The text here presented is based on
M and S ; I am indebted to the authorities of the Monasterio
Real de S. Laurenzo de el Escorial for a microfilm of the
relevant part of the latter. S, which is very corrupt, has
many fewer scholia than M ; it entirely omits frags. 15-20.
But it appears to retain some words and phrases omitted by
the other ; it also confirms the lines of division between indi-
vidual scholia.
Plutarch's concern seems to have been to find in each case
a single natural cause that would account both for the
weather-sign and for the weather it was supposed to foretell.
He was thus in the tradition of but not necessarily dependent
on, the Stoic Boethus, who in the latter half of the second
century b.o. wrote a four-volume commentary on the Dio-
semiae, giving such explanations of the weather-signs (Gemi-
nus, Elements of Astronomy, 17. 14 Petau ; Pohlenz, Die
Stoa, ii. 94).
I disregard the scholiasts' lemmata, substituting enough
of Aratus' text to explain the comment.
13
In the case of the sun even more likely signs are estab-
lished.
Conflicts of the sun with the air are more important
than those of the moon. Being dominant by day, it
provides evidence that is plainer. A second reason
89
PLUTARCH'S MORALIA
Xafjurporepos earc, /cat et purj fjbeydXrj /cat loyvpa
tov depos eir) 1 /xera/JoA^, ovk dv KparrjOeLrj' Ta?
yap jxiKpas /cat eAa^pa? aVaarcAAet /cat OKeSdvw-
otv ovtoj YlAovrapxos > 2
14
Ibid, Dios. 96=Phaen. 828.
aAA' ovx 6tttt6t€. koZXos eetSo/xevos 1 TrepLTeXXy] .
At iv to) rjXta) KoeXorrjres ovk tloiv avrov, <f>av-
Tacrtat S' etat rrjs oifjea>s /car' eir lit pood eoiv l^ocfrepov
depos. ov ydp to /xeaov oparat aAA' rj kvkXoj cu(jls.
XafjL7rpa Se ovaa /cat Trepifieyyovoa* to €kXiit€s*
€JJL(f>aOLV KOlXoTTJTOS 7Tap€^€t. 5 OV TpOTTOV ydp OL
£a)ypd(f>OL dvTpojSeLS tottovs ypd<f>ovT€S (f>ojrl rpa-
yyvovoi ttjv oi/jlv, are rij <j>vo€i rod fxev Xafirrpov
irpofSdXXovTOS* €^a> /cat hiojdovvros ttjv <j>avracriav
tov 8e jjLtXavos vrrooKid^iv 1 /cat fiaOvveaOac Sokovv-
TOS, OVTOJ /Cat TTepl TOV tJXcOV TO* (f)aiVOfJL€VOV T7J
oip€L /cara dvTi(f>pa£iV tov depos €kkottj)v tov \xlaov
XafJL7rpov Sta ttjv GKidv 7rot€t 9 vrro^aiveod ai. o SXrjv
ttoi€l ttjv dvTL<f>pa£iv 6 drjp G(f>68pa iriX-qOeis /cat
ttolxvs, l^ocfrcodels Sta ^et/xeptov to ^coSlov. UXov-
Tapxos. 10
1 €677 M : €tr) r) S.
2 fiiKpas Kal and ovtoj UXovrapxos omitted by S, kclI oKtoav-
vvglv by M.
3 F. H. S. : XafjLTTpa ovaa ookcI 7r€pi,<f>€vy€LV (7T€pL<f>€yy€t,v Wyt-
tenbach) els.
4 Kal ctV to €k\€Z7tov S. Bekker added /cat, the Aldine edition
a>?, after ckXutcs. 6 irapi^i S : iraplx^iv M.
6 Aldine edition : TTpoaftaXKovTos MS.
7 Suspected by Wyttenbach. ? npds ttjv . . . vno aKids clvai.
8 Aldine edition : to fir) M : tov fir) (</>. n€pl tt)v 6i//lv) S.
90
FRAGMENTS : OTHER NAMED WORKS
is that the sun is brighter, and could not be mastered
unless there were a great and violent change in the
air. For it brushes small, slight changes aside and
disperses them. Thus Plutarch.
14
But not when it looks hollow as it rises.
" Hollows " in the sun are not real features of the
sun, but optical illusions due to the interposition of
dark air. What is seen is not the centre, but the
circular rim ; that rim, however, being bright and
shining all round the part that is invisible, gives it an
appearance of concavity. For as artists, when paint-
ing cavernous places, use light to affect the eye by
contrast, since a bright colour naturally gives the im-
pression of jutting out and pushing forward, while a
dark one seems to be overshadowed and to lie in a
deeper plane , a similarly in the case of the sun what
appears to our sight when air is interposed suggests,
because of the shadow cast, the hollowing out of the
centre of the bright disc . . . b
a Plutarch not infrequently has similes from painters or
painting, e.g.* Moralia, 53 n, 64 a, 452 f, 575 a, 725 c. At
57 c and 863 e he notes the effect of contrasted light and
shade.
b The Greek text is uncertain and not readily intelligible in
detail. I have given what I think may be its intended
meaning. At the end S adds : " What makes the interposi-
tion complete. The air very closely packed and thick, made
dark through the storminess of the zodiacal sign. Plutarch."
This is probably garbled, but may be evidence that the note
as a whole contains Plutarchean material.
9 Ikkoittiv . . . 7tol€l Aldine edition : rj iKKovq . . . cklclv
MS. The correct wording appears to be lost.
10 o o\rjv . . . TlXovrapxos in S only.
91
PLUTARCH'S MORALIA
15
Ibid. Dios. 97-9$ =Phaen. 829-830.
OuS* OTTOT CLKTLVCOV at (JL€V VOTOV at §€ fiopfjd
cr^t^d >fJL€vou jSaAAoxxt, ra S' av 7T€pl fieoaa cf>a-
eivrj .
t; Q,G7T€p €7TL TCOV O^daXfJLLKCOV, 1 OTOLV GV/JL^aLVrj
KOiXaiveaOai tovs 6<f>da\pbovs y SrjAovori e^aodevq-
oavros rod awfiaros, rj caoirep orav fiAecfrapov /car-
ayayovres 2 fj TrepidALijjavTts rep Av*x vo ? rrjv oi/jlv
irpoofSaAAtopiev , ov cf)aiv€T(u ovv€X€S to (f)a>s aAAa
irAayiat /cat oiropahes at avyar ovrcos otclv a^Aus
fj vecfxjoais avtbfJLaAos irpo tov rjAtov ardaa rrepi-
OAli/jt) /cat oeLGT) tov rrjs oifjecog kcovov et? AerrTas
olktlvcls /cat pajSooetoefe, o irdoxo^v avrol rfj
alodrjoei, tovto Trepl tov tjAiov elvai SoKovpbev.
ovtoj TLAovTapxos.
16
Ibid. Dios. 301-304 -=Phaen. 1033-1036.
fJLTJO OT€ . . .
. . . nvp avvyrai oirovhfj /cat virevh la Air^va
TTiareveiv ^et/xcuvt.
Ta Kavora fipaSecos e^drrrerai iraxvp,€povs tovs
7TOpOVS €7TL(f>pdTTOVTOS TOV alpOS' StoVep Ol TOLS 8&~
Sa? CLTrTOVT€S TTpOTpt^OVOLV 3 €V Tjj T€(f)pa t LVOL OL7TO-
KpOVodfj €t TL ZviKpLOV* /Cat TO TTVp T7JS vAt)S fl&AAoV
di(j7]Tai. ovtoj HAovTapxos.
92
FRAGMENTS : OTHER NAMED WORKS
15
Nor when its rays are split and strike some to the south,
some to the north, but its centre is bright.
We may compare the experience of those who suffer
from eye-trouble, when it results in their becoming
hollow-eyed (through physical weakness of course),
or what happens when we direct our vision towards a
lamp after pulling down the eyelid or pressing round
the eye. The light does not appear continuous, but
in scattered, slanting rays. Similarly, when a mist
or uneven cloud-formation, stationed in front of the
sun, presses round the cone of vision and disturbs it
so as to produce narrow rod-like beams, we attribute
to the sun what is really an effect upon ourselves in
the act of sensation. Thus Plutarch.
16
If fire is hard to light, or lamps, although the weather
is fine, beware of storms.
Combustibles are slow to take fire when the air is
composed of large particles and blocks their pores.
Hence when people are lighting torches they first
rub them in the ashes, to brush off any moisture there
may be, so that the fire may take a better hold of the
wood. Thus Plutarch.
1 ? 6<j>daXiJLL(x)VTa)v.
2 Maass : KardyovTcs.
3 Maass ; TTpoorpLfiovoi.
4 tJ after evi.Kp.ov deleted by Maass. Perhaps to should
also be read for el n.
PLUTARCH'S MORALIA
17
Ibid. Dios. 312-316 =Phaen. 1044-1048.
TTplvoi S' av Kaprrolo KaraxOees ov8e pLeXawai
aX wot aTreipTyroi . . .
TTplvoi p,ev dapuvrjs aKvXov /card \ierpov exovaat
X^ifJicovos K€ Xeyoiev errl rrXeov loxvoovros .
<$>r)olv ovv 6 Qe6<f>paoTos on 6 rrplvos /cat r) oxlvos
az>xp<v}po\ rfj Kpdoei /cat ^rjporepa tcov dXXojv ire-
<f)VKora ttoXvv Kaprrov ov <j>epei y edv /jlt) els fidOos
vypavdfj. eiKorojs ovv rfj rovrcov evfopla 1 Karafiav-
revovrat irep\ tcov OTreppbdrcov oi yeajpyol, pads
alrias ovorjs St' rjv dpb<f>oTepots r) TroXvKapTTia* el
S' vrrepfidXXei rod Kapirov to ttXtjOos, ovk dyaOov
orjpLelov dpuerpov yap eTropifSplav /cat TrXeovaopuov
vypoTrjros r) irepl rov depa dveois /cat drjXvrrjs 8rj-
Xol. ovtoj YiXovrapxos*
18
Ibid. Dios. 319-321 =Phaen. 1051-1053.
TptirXoa 8e oxlvos Kveei, rptooal 8e oi au£at
yivovrai Kaprrolo , <f>epei 8e re or\p,aff eKdorrj
egecqs apora).
"Oaa yap ttjv oxivov e/c rov depos dxf>eXel, ravra
/cat rov olrov 6p,ola)S /cat ra ^XdrrrovTa. 8eiy puara
ovv ra)v anopajv 6 irpwros ev rrj a^tVa) cart rtov
TrpcoTOJV, /cat rcov pueoojv 6 fieoos, /cat 6 rpiros rcov
reXevraiajv. 2 ovtoj YlXovrapxos.
1 €V(f>opla F. H. S. : d^opi'a.
2 Aldine edition : rov rcXevralov M.
This is not to be found in an extant work. On the other
94
FRAGMENTS : OTHER NAMED WORKS
17
Holm-oaks and dark mastichs burdened with fruit are
not without meaning. . . . Holm-oaks holding a full
measure of crowded acorns would tell of stormy weather
that will greatly prevail.
Now Theophrastus says that holm-oaks and mas-
tichs, being arid in their temperament and naturally
drier than other trees, do not bear much fruit unless
deeply penetrated by moisture . a It is with good
reason, therefore, that farmers use their productivity
to make a forecast about the crops they have sown,
since one and the same cause brings about a high
yield in both cases. But if the quantity of fruit is
very great, it is not a good sign : the relaxation and
softness of the air indicate an immoderate rainfall
and excessive wetness. Thus Plutarch.
18
Three times does the mastich b flower and three times
increase with fruit, and each crop in succession gives a
sign for the cornfield.
All atmospheric conditions that favour the mastich
also favour wheat, and similarly with everything
harmful. Thus the first crop in the mastich is an
indication of the prospects of the first crop of wheat,
the middle one of the middle one, and the third of
the last. Thus Plutarch.
hand at Caus, Plant, v. 6. 10, Theophrastus speaks of the
mastich as having warmth and moisture.
6 Pistacia Lentiscus.
c Cicero may have understood Aratus better, when he
translated tria tempora monstrat arandi : the flowering of the
mastich indicates the times for ploughing, of which there
were three (note d on frag. 60).
95
PLUTARCH'S MORALIA
19
Ibid. Dios. 325-326 = Phaen. 1057-1058.
ovriva yap KaXXiora Xo-^aii) o)(lvos dprjrai,
K€tvci) y i£ dXXa>v dpoois 7ToXvXr)ios et'77.
Ov \l6vov Iv roZs t,cpois ovfiTrdOetd eon dXXd
/cat iv tols <f>VTOL$. ocraovv 1 K€Kpap,€vr]v vypor-qn
fj ifjvxpoTrjTL 7Tapa7r\r)aLa)s e^et rrjv e^iv, /cat 2 rpe-
<f>€rai and rwv 6p,oLu)v /cat tols avrols evOrjvel /cat
pbapatverai. Sto 7roAAa /JLer* dXXrjXojv owa/cju,a£et
/cat Kap7TO(f)op€L, ret \x*kv depei ra Se ^et/xcovt rivd
Se /cat efapt. rd>v puev ovv at Kpdaeis 8id(/)opoi, rd>v
S' ojitotat /cat avyyevels o<f>6hpa* rcov ovv rrjv
6p,oiav Kpaotv kypvroiv* elol irplvos, ox^vos, cr/ctAAa,
nvpos. ovtoj YlXovrapxos .
20
76^. Dio*. 362-364, =Phaen. 1094-1096.
ouoe //,ei/ opviUa>v ayeAais iqireipouev avrjp,
e/c i^ctojv ore 7roAAat i7TL7rXrjoocoocv dpovpacs
ipXOfJbevov depeos, ^at/>et.
ILrjpoTepai yap at vfjcroi rd>v r)7T€ipu)v VTrdpxovoai ,
cos <f>rjoi UXovrapxos, darrov /cat paov rod av^ju/^-
pov KaraorrjiJiaTos avTiXapbfSdvovTai. Sto /cat Ta
opvea <f>€vy€L /cat Tat? r^Treipois eTTiireXdt^ei.
EI H TON MEAAONTON IIPOrNQSIS
QOEAIM02
TAere is no such title in the Lamprias Catalogue. The
possibility cannot be excluded that it indicates not a book,
96
FRAGMENTS : OTHER NAMED WORKS
19
When the heavily laden mastieh yields its finest crop, then
most of all will the ploughland bear a great harvest.
Sympathy occurs not only among animals, but also
among plants and trees. All such as have constitu-
tions with a similar blend of moistness or coldness
also have the same sources of nourishment and
flourish and wither in the same conditions. Hence
there are many which mature and bear fruit at the
same time as one another, some in the summer,
others in the winter, some even in the spring. Some
plants, then, differ in their composition, while others
are similar and closely related. Among plants with
a similar composition are the holm-oak, the mastieh,
the squill, and wheat. Thus Plutarch.
20
Nor does a mainland man rejoice when flocks of birds at
the beginning of summer descend in great numbers from
the islands upon his fields.
Islands, being drier than the mainland, as Plutarch
says, more quickly and easily take on a condition of
drought. That is why the birds leave them and fly to
the mainland.
IS FOREKNOWLEDGE OF FUTURE
EVENTS USEFUL ?
but a part of a book. The fragments could, for example, have
found a place in no. 71, vcpl fjLavrtKTJs on ocL^erai Kara rovs
*AKa8r)fialKovs.
1 oaaovv F. H. S. : orav ovv. ocr' av ovv (with €XJ]) Duebner.
2 Aldine edition : 77. 3 Aldine edition : gwcxovtcov.
VOL. XV 97
PLUTARCH'S MORALIA
The Stoics argued that the reality of prophecy proved the
existence of Fate, and that in turn the Providence of God
guaranteed the reality of prophecy, since it is to our advantage
to know the future. This utility was denied by Epicureans
21
Stobaeus, i. 5. 19 (i, p. 81 Wachsmuth).
UAovrdpxov €K rov el rj twv /xcAAoVtojv npoyvco-
(jis tu^eAi/xos"
To yap el\xappAvov aTpeirrov /cat dirapdfiaTOV ,
XCOTTtp 1 fJLOVOV S(f)pVGL V€VG7j *
KOLprepa tovto) k€/cAcu(7t' 2 dVay/ca.
Sia tovto TTfV elfiapfjievrjv Kal Yleirpwiievriv* /cat
'ASpdoTeiav kolXovolv, otl irepas rats' atrial? rjvay-
KaofMevov €7riTi9rjot,v av€K<f>evKTOs ovoa /cat avairo-
Spacrros.
22
Stobaeus, ii. 8. 25 (ii, p. 158 Wachsmuth).
'E/c tov UAovrdpxov el rj tcov p,eAA6vTa>v irpo-
yva)ois oj^eAi/zos" .
"0 Se NeoTOjp ovk dfieATepos, vttvov <f>8ova)V tols
tols vavs (frvAdaaovoL /cat 8t,aKeAev6p,evos
1 \tp7T€p Gaisford.
2 Meineke : vevaei . . . kckXcdt.
3 Kal n€7Tpo)H€vqv inserted here by Wyttenbach, deleting
Kal 7r€7Tpa)fjL4vri after avayKa.
° Frag, adesp. 19 Diehl, 99 Page.
h For these Stoic etymologies compare Be Stoic. Repugn.
98
FRAGMENTS : OTHER NAMED WORKS
(Diogenianus,frag. 4 = Eusebius, Praep. Ev. iv. 3, cf. Schol.
on Aeschylus, P.V. 624) and by the New Academy (Cicero,
De Divinatione, it. 22-24).
The first two of the following fragments give unadulterated
Stoic doctrine. This suggests the possibility that Plutarch* s
work was a dialogue ; but as a priest of Apollo at Delphi he
was bound to defend the usefulness of prophecy, and may
have adapted Stoic arguments for the purpose.
21
Plutarch, from the work Is Foreknowledge of Future
Events Useful?
What is fated is not to be averted or evaded :
And by the mere nodding of his brow-
Strong necessity is spun.
For this reason they give Fate the names of Pe-
promene (Destiny) and Adrasteia because, being a
power unavoidable and inescapable (anapodrastos), b
she attaches to causes a final necessitated result
(per as).
22
From Plutarch, Is Foreknowledge of Future Events
Useful?
"And was it not fatuous of Nestor to begrudge the
ships' sentries their sleep and exhort them with the
words
1056 c (S. V.F. ii. 997), rrjv 8' €lfj.apij.€vrjv . . . clvtos (sc. Xpv-
olitttos) "Arpoirov kclXci Kal 'ASpaorctav kcli 'Avdytcqv /cat Uenpu)-
fi€V7]v, cos nepas aTramv iinTiOtioav ; Arius Didymus, frag. 29
fin. (Diels, Doxogr. Graeci, p. 465. 2, S. V.F. ii. 528) ; Ps.-
Aristotle, De Mundo, 401 b 11 ; Schol. Iliad, xx. 127 ; Dio-
genianus, frag. 2 (Eusebius, Praep. Ev. vi. 8).
99
PLUTARCH'S MORALIA
ovtco vvv (f>tXa reKva (frvAdaaere, /zrySe tiv vttvos
alpecra), /XT) ydpp,a yevwpbeOa Svopueveeooiv ' ;
ov yevrjoopueOa, <f)7]oi tls, ov8* dv KadevSajpbev, el
7T€7Tpajfjb€vov eort [AT} dAtorat TOV vavoTadpuov." 1 TtV
OVK $,V €LTTOl TTpOS TOVS TOLVTa AffpOVVTaS , OTL Kddei-
puaprai puev loojs arravra ravra, cruy /ca0€tju,aprat 8'
e/cdoroj to Std tovtcov /cat to iv tovtols /cat 2 ovra>
/cat to p/rj aAAa)? 3 ovvTeAeZodai St'^a tovtojv; ov
yap €gtl <f)v\aKri KadevSovTOJV ovSe vlkt) <j>evyovTOJV
ovSe depioai p,rj OTTtipdvTOJV yrjv dyaOrjv* /cat Kada-
pdv, ovSe yevvrjoat firj crvyyevopuevov yvvatKL rjAtKiav
ixovorj /cat ocjpbaTos <f>voiv yovipuov, oi)S' aypas
TvyzZv iv dOripois xojpiois.
23
Stobaeus, iii. 3. 41 (iii, p. 207 Hense).
'E/c tov TlAovTapxov 5 el rj tcov pueAAovTOJV irpo-
yvojois ojcfreAijJLos .
'AAAd fjbrjv rj <f)p6vrjois ov oojpbaTOJV dAAd irpay-
[LaTOJV oifjis €otl, rrplv iv avTols yeveoOac tov dvdpoj-
ttov, ottojs apiOTa xprjoeTai toZs airavTtboi /cat rrpoo-
Tvyxdvovoi rxapeypvoa SiaoKoireZv to pueAAov. to
fJLev ovv crtofAa rrpouoj p,6vov oj/x/Aarcorat rot? 8*
oTTiodev TV(f)A6v ioTiv dre^vcos", 6 17 Se Stdvota /cat Ta
7rapcp-)(r]fM€va fiAeTretv tjj pLvrjpLr) rrecfrvKev 6 yap
1 Canter : bvoTadfiov.
2 Kal to Usener. 3 ? /x^8a/xa>?.
4 Gercke : rrjv ayaOrjv yijv.
5 ? HAovTapxov, €K tov Hense.
6 ar^xvojs Tr. ; other mss. omit.
100
FRAGMENTS : OTHER NAMED WORKS
So now, dear children, watch, and let not sleep
Take you, lest we become the foemen's joy ? °
We shall not become his joy, is the answer, even
should we go to sleep, if it is destined that the ships'
station shall not be captured.' ' Who would not reply
to such nonsense that, although all these things b
may be fated, it is jointly fated with each of them that
it must be achieved by such-and-such means and in
such-and-such circumstances and such a way, but
not in any other manner without these concomitants ?
There is no keeping guard by men who sleep, no
victory for those who run away, no harvesting for
those who have not sown good, cleared ground : one
cannot beget a child without intercourse with a
woman of the right age and a fertile body, nor catch
game in districts where there are no animals.
23
From Plutarch, Is Foreknowledge of Future Events
Useful?
Well now, prudence is a vision not of persons, but
of events, before a man is involved in them, giving
him the opportunity to examine the future to see
how he may best deal with what meets and befalls
him. Now whereas the body has eyes in front only,
and is quite blind to the rear, the mind is so consti-
tuted as to see things past as well, by the use of
a Iliad, x. 192-193.
b Nestor will have been the last of a number of examples
adduced by the imaginary opponent, who uses the so-called
dpyos Adyos-, according to which, if everything is fated, all
exertion is unnecessary ; cf. Cicero, De Fato, 30 (S. V.F. ii.
956), who gives the same answer as that of Chrysippus.
101
PLUTARCH'S xMORALIA
iyKadrjfJbevos del /cat OLKOVpcov ypapufiarevs iv rjfuv, 1
C09 <f>r)Gt,v 6 UXdrcov, ovtos ion /cat rrpoyeyovcbs
TWV 2 eVTCLvOa, T7JS ifjVXTJS €?T6 flipOS €tT€ SpyCLVOV,
J) rtov 7Tpay[idTCx)v dvTi\ap,fSdverai (frepopbevcov* /cat
<f>vXaTT€L KCLl LOT7]OL KOLI KVkXoV 7TOl€i, TO 7Tapa)^^-
jjuevov imorpefovaa /cat ovvdirrovoa ra> irapovri
koI napappeXv els to dnecpov ovk itooa /cat dvviT-
apKTov /cat dyvtQOTOv.
EI2 EMnEAOKAEA
Diels, Frag. d. Vorsokratiker, 31 a 33, guesses (quite
speculatively) that Plutarch's commentary was the ultimate
source of what Hippolytus says of Empedocles, Refutatio,
vii. 29. 5. Ibid. 20, avrr) earlv 17 xoXaois fjv *coAa£et 6 brjfiiovp-
24
Hippolytus, Refutatio, v. 20. 5.
TereAccrrat 8e ravra (sc. Orphica quaedam) /cat
Trapaoihorai dvOpdjirois TTpo rrjs K.eXeov /cat Tpt-
TTTo\ep,ov /cat ArjfMrjrpos /cat Koprjs /cat Alovvoov iv
'EAeuatvt TeXerrjs iv OAtowTt 5 ttjs 'Attiktjs' rrpo
yap rtov *¥i\evowiajv /xvorripiajv eoriv iv rfj <J>At-
ovvtl* (rfjsy Xeyofievqs MeydArjs opyia. 7 eart Se
1 fjfjuv Cobet : filva).
2 irpoyzyovoos twv Wyttenbach : rrpoyiyovas* npoyeyovos Mad-
vig. 3 a> Madvig : o. kcli Duebner.
4 Gesner : fepoficvov.
5 d>Xvfj Schneidewin ( y Axatas for 'Attiktjs Meineke).
6 Q)\v4a)v Diels.
7 ttjs . . . opyia F. G. Welcker, Gdttingen edition : Xeyo-
fi€W} iA€ya\y)yopia.
a Philebus, 39 a.
b If the emendation is right, this is an allusion to the Pla-
102
FRAGMENTS : OTHER NAMED WORKS
memory. Memory is the clerk, as Plato says, a who
always sits within us and never leaves his post, born
before this life, 6 either a part of the soul or the tool
by which the soul lays hold on events as they pass
by, preserves them, arrests their course, and forms a
circle by turning back the past and joining it to the
present, not allowing it to slip away to be lost in the
infinite, where it would neither exist nor be known. c
NOTES ON EMPEDOCLES
(Lamprias Catalogue 43)
yos, Kaddirep xaAfccv? tls fi€TaKOOfia>v oihr^pov koX £k Trvpos et?
uScop fi€Tafid7TTQ)v, has a faint resemblance to De Sera Nu-
minis Vindicta, 567 c, but the chance of a Plutarchean ori-
gin is minimal,
24
These (Orphic) doctrines have been made the sub-
ject of initiation and were revealed to men at Phlius d
in Attica at a date earlier than the initiation at
Eleusis that belongs to Celeus, Triptolemus, Demeter,
the Maiden, and Dionysus. For the rites of the so-
called Great Goddess at Phlius are earlier than the
Eleusinian mysteries. There is in that place a colon-
tonic doctrine of dvdtivrjats, by which we are born with latent
memories.
c In view of the Stoic elements in frags. 21, 22 it is worth
noting that the non-existence of the past was emphasized by
the Stoics (S. V.F. ii. 509, 518). How the non-existent could
be known would be a problem, to which an answer is here
given.
d Hippolytus made a mistake ; he should have said Phlye,
cf. Pausanias, i. 31. 4, OAucucrt 8e ciat . . . ^cufioi . . . Tijs,
tjv McydXrjv 0€ov 6vofid£ovoi.
103
PLUTARCH'S MORALIA
TTCLCFTas iv avrrj, irrl 8e rrjs TraordSos iyyiypairrai
fiiXP 1 vrfpepov rj ttovtcjov 1 rcov elpy)p,evtov Xoycov
toea. 7roXXd fiev ovv iorl t<x iirl rfjs iraordhos €/cet-
vr]s iyyeypajAiAeva, rrept a>v /cat YlAovrapxos Troizirai
Aoyovs iv reus irpos 'EjUjreSo/cAea Se/ca j8t/?Aots" eort
8e tols rrAelooi 2 /cat Trpea^vrrjs rts 1 iyyeypafipLevos
7roAto9 TTTepcoros 3 ivrerajiivriv e^a)v rrjv atGxvvr]v
yvvaiKa a7TO(f>evyovGav Slcokcov KvavoeiSrj.* int-
yeypaTTTai Se errl rov Trpeofivrov <f>dos pvevrrjSy 5
€7tl 8e rrjs yvvaiKos Tre/Deryc^t/coAa. 6
EIS TA HSIOAOT EPrA
The commentary on Hesiod's Works and Days, which
was written earlier than De Fraterno Amore (see note on
frag. 86) and perhaps earlier than the Life of Camillus (see
frag. 100), is not listed in the Lamprias Catalogue, and is
known mainly from the use made of it by Proclus, the neo-
Platonist (412-486 a.d). It was probably in four books,
since Gellius quotes a comment on v. 765 as being from the
fourth book (frag. 102). The commentary of Proclus itself
does not survive in its original form, but was excerpted and
modified to provide material for the so-called " old scholia "
to Hesiod (ed. Pertusi, Milan, 1955). Other remnants of
Proclus are to be found in the commentaries of Tzetzes and
Moschopulus.
It cannot be known whether Proclus himself always ac-
1 ra T&v before ttolvtcdv deleted by Miller.
2 iv rots TrvXctoai Miller : Tat? iraoTaoi Wendland : rots kclooi
Maass.
3 Miller : TTtTpuros.
4 KvavoeiSrj Gottingen edition : kvvoclStj.
6 ®dv7)s pvcls ten Brink : OdV^s ipiivrr^s (?) Maass.
6 U€pcr€<j>6v7] OAua ten Brink : ipiivrov Koprj (?) Maass.
104
FRAGMENTS : OTHER NAMED WORKS
nade (or a room) and on this colonnade is painted a
representation, preserved to our own day, of all the
doctrines a I have expounded. There are many
paintings on this colonnade, and Plutarch describes
them in his ten- volume work, Notes on Empedocles.
In the majority of them b is included a grey-haired
old man with wings, his pudendum erected, chasing a
woman of blue colour, who runs away. The old man
is inscribed " Light, flowing (?)," c and the woman
" Pereephikola." c
COMMENTARY ON HESIOD'S WORKS
AND DAYS
knowledged indebtedness to Plutarch, but it is certain that in
the form to which his work has been reduced acknowledgement
is at times omitted. The problem of deciding what parts of
the old scholia derive from Plutarch is not an easy one, and
it seems to be impossible to identify otherwise unknown
Plutarchean elements in Tzetzes or Moschopulus. But to
confine a collection of fragments to those passages where he is
mentioned by name would result in the omission of much that
is virtually certain to be his. Unfortunately either Proclus,
a Those of the Gnostics who called themselves " followers
of Seth."
b Again Hippolytus has probably misread his source.
c The woman is later said to symbolize water. Ten Brink
supposed the old man to be the Orphic god Phanes, quoting
Orphic Hymn, v. 7, iravrr) Sivrjdeis TTTcpvyayv pnrals Kara Koafiov,
XafJLTTpov dyojv <j>dos dyvov, d(p* ov o€ Qdvrjra klkXtioko} rj$€ IlpLrj-
nov dvaKra. In Life of Themistocles, chap. 1, rlutarch men-
tions paintings at Phlye, and the hereditary priesthood of the
Lycomidae, who are otherwise known to have had connec-
tions with Orphism, see J. Toepfner, Attische Genealogie,
p. 209.
105
PLUTARCH'S MORALIA
who " seems to have had a positive distaste for quoting
teootually " (T. L. Heath, Euclid's Elements, i, p. 34), or his
abbreviators altered the wording of his source enough to make
rare the occasions on which Plutarch's style can be confidently
detected. The surest guide is the occurrence of matter that
is paralleled in his surviving works. There is also some nega-
tive evidence. Pertusi has shown that the oldest ms. (A, see
below) distinguishes by prefixed marks scholia drawn from
Proclus and those that come from other sources : the latter
are unlikely to contain Plutarchean material. Accordingly
I have omitted, following Pertusi, fragments 5, 6, 9, 41, and
48 of Bernardakis' edition, and similarly not accepted ascrip-
tions of scholia to Plutarch made by R. Beitzenstein, Nach.
Gott. Gesell. Wiss., 1906, p. 40 and Wilamowitz, Ilias und
Homer, p. 406. Eight other of Bernardakis' fragments have
been omitted : no. 8 had already been identified by Patzig as
drawn from Procopius, Bellum Gothicum, iv. 20 (the refer-
ence to Plutarch is to the myth o/De Facie) ; 16, 67, 68, 69,
74, and 75 seem to me to have been claimed for Plutarch by
Westerwick on quite inadequate grounds ; and 87, added by
Bernardakis himself, breathes the authentic spirit of Proclus.
In an attempt to distinguish what is of Plutarchean origin
in these scholia I have marked with an asterisk fragments or
parts of fragments whenever I feel uncertain whether they
are in any way based on him, and have placed within brackets
sentences which, although they may lead up to Plutarchean
material, contain no more than the usual scholiast's para-
phrase of Hesiod. At the end of any fragment that does not
mention Plutarch I have appended the name of the scholar
who claimed it as derived from him.
The extracts from the scholia have been introduced, not by
the lemmata of the manuscripts, but by so much of Hesiod' s
text as is necessary to make them intelligible. The tradition
of the scholia themselves is such that Pertusi 1 s apparatus
criticus occupies little less space than his text. It would be
impossible to present here the evidence on which that text is
established, and I have confined myself to recording variants
where the reading remains uncertain or is due to conjecture.
It may briefly be said that there are two branches of the
106
FRAGMENTS : OTHER NAMED WORKS
tradition. One is headed by A, which needs however to be
supplemented by other and on the whole inferior manuscripts,
PZBT. The other is represented by L and R, which, though
they have suffered much modification, preserve a certain
amount that is not in the first branch. QUO belong to a
mixed tradition. The manuscripts denoted by these sigla are
as follows :
A Paris, gr. 2771, x cent.
Z Vat. gr. 38, a.d. 1323.
B Paris, gr. 2708, xv cent.
T Marc. gr. 464, a.d. 1316-1320, an arbitrarily revised
version, written by Demetrius Triclinius.
P Paris, suppl. gr. 679, xii cent.
Q Vat. gr. 904, xiv cent., full of conjectures.
U Neapol. Borb. gr. II F 9, xiv cent.
Bodl. Dorv. gr. 71, xivjxv cent.
L Laur. gr. 31, 23, xv cent.
R Rom. Casan. gr. 306, a.d. 1413.
The principal modern works that deal with Plutarch's
commentary are :
H. Usener, Rh. Mus. xxii (1867), p. 587 (Kl. Schr. i, p.
119).
E. Scheer, De Plutarchi eommentario in Hesiodi Opera
et Dies, Rendsburg, 1870.
H. Patzig, Quaestiones Plutareheae, Berlin, 1876.
0. Westerwick, De Plutarchi studiis Hesiodeis, Munster,
1893.
M. R. Dimitrijevic, Studia Hesiodea, Leipzig, 1899.
H. Schultz, Abh. Gesell. Wiss. Gottingen, 1910.
M. Maes, Contribution a l'^tude du commentaire de Plu-
tarque aux Travaux et jours d'Hesiode, Univ. de Liege,
1939. This I only know at second-hand from Pertusi.
A. Pertusi, Aevum, xxv (1951), pp. 147 ff.
1 refer by the name of the author to the following editions,
the first two of which also contain many of the scholia :
D. Heinsius, Hesiodi Ascraei quae extant cum Graecis
scholiis, 1603.
T. Gaisford, Poetae Minores Graeci, 1814-1820.
107
PLUTARCH'S MORALIA
K. Sittl, 'HoxoSou to. a.7ravTa 9 1889.
P. Mazon, Hesiode, Les Travaux et les jours, 1914.
*25
Schol. Hesiod, Works and Days, 7.
peia 84 r Wvvei okoXiov kglI dyqvopa Kapcpei.
Tov ttocklXov to rjOos 8cd iravovpylav " gkoXlov "
ovofid^ei. tovtov ovv Wvvetv Ae'yei tov Ata, ndXiv
els to dirXovv inavdyovTa rjOos 8id to KoXd^ew av-
tov inl tjj iravovpyla. tov avddSr] /cat VTrepoTTTrjv
evTeXij note! Kal Taireivov. rj yap av6d8eia 77/309
KCLTacfrpovrjoiv iyeipei tcov dXXcov dirdvTcov, rj 8e
Taireivcoois els evvoiav dyei tov firjSev rjpuas Sta-
<j>epeiv tcov ofJbOLtov Kal p,eTpiovs note! to rjdos.
26
Ibid. 41.
ovo oaov ev fjuaAaxj] re accu aocpooeAco p,ey
oveiap.
"lacos 8e Kal d<f) y loTopias tovto Xeyei. "Eo/xi7T-
770? ydp €V Tip 7T€pl l TCOV eiTTOL 00<f)COV 7T€pl TTJS
aXifiov fipcooecos 2 Xeyei* [p,4jjLvr]Tai Se ttjs dXipuov
Kal r Hp68copos z ev Tto 7T€/jL7TTcp* tov Kad* 'HpafcAea
1 7r€pi added by Jacoby. 2 R alone has ppojoeoos*
3 Casaubon : 'HpoSoros. * irifnTTa}] te' Jacoby.
F.H.O. iii. 37, 40. Athenaeus, 58 f, quotes him as
saying that mallow is an excellent ingredient for the so-called
dXifios or anti-hunger food. Plutarch used this work of Her-
mippus for his Life of Solon (see most recently M. L. Paladini,
R.E.O. lxix (1956), pp. 377 ff.) and mentions this anti-hunger
108
FRAGMENTS : OTHER NAMED WORKS
U. von Wilamowitz Moellendorf, Hesiodos Erga, 1928.
T. A. Sinclair, Hesiod, Works and Days, 1932.
*25
With ease makes straight the crooked, withers the proud.
He calls crooked the man whose character is wily
through being unscrupulous. Zeus, then, he says,
" straightens " him when he restores his character
to straightforwardness by punishing him when he is
unscrupulous. He makes the self-willed and arrogant
man of no account and brings him low ; self-will en-
courages contempt for all other men, but to be
humbled leads to the thought that we are no better
than our fellows and makes us modest in character.
Westerwick, claiming perhaps over-confidently to detect
Plutarchean diction. It is not even certain that Plutarch in-
cluded w. 1-10 in his text ; at Quaest. Conv. 736 e, he speaks
in his own person of w. 11 ff. as ra Trpdra tojv "Epycuv. It is
true that the scholia do not mention him as being among
those who rejected the lines, but that does not justify Wester-
wick and Sinclair in their inference that he thought them
authentic. On the whole subject see Mazon, pp. 37-41.
26
They do not know
The sustenance in mallow and asphodel.
This may in fact be based on an item of learning.
Hermippus in his work On the Seven Sages speaks
about the " anti -hunger " food a [it is mentioned also
by Herodorus in the 5th book of his account of
diet of Epimenides in his Banquet of the Seven Sages, 157 d if.,
as well as De Facie, 940 c ; in both places this line of Hesiod
is said to have given him a hint for it.
109
PLUTARCH'S MORALIA
X6yOV, KCLl 1 UXoLTOJV €V TCO TpLTU) TCOV No/ZOW.]
9 KrnfJi€VL8r]v (j>rjcrl jjUKpov tl eSea/zartov rrpoa^epo-
p,evov cSSe oXrjv htareXelv 2 rrjv rjfJLepav aovrov /cat
arroTOV* r\v S' i£ aacfroSeXov /cat p,aXdx'r)S, oirep
avrov aXifiov /cat dSuftov €ttoUl.
27
Ibid. 48.
i^airoLTrjae II pofirjdevs ayKvXofJLrjrrjs .
Et Se ayKvXojJLiJTrjs 6 Upop^Qevs (ovtcd yap
ypdcf>€iv Set Kad* a /cat UXovrapxos) . . .
Ibid. 126.
ttXovtoSotcll, /cat tovto ye pas fiaaiXrfCov k'oxov.
Kat nXovToSoras ctvat Set tou? jSaatAt/cou? avSpas
/cat 4 Kadapeveiv rraoiqs rfjs 5 KaKovpyias /cat ttJ? tcDv
Xpy]l^aTO)v irnOvfJbiag, a>v elatv aXXois x°P r jy OL KaT ^
f5ovXr]cnv rcDv OecJov.
1 to) added by Bernardakis.
2 oXrjv SiareXelv R : reXelv or Sid 0A171; TeAeu\
3 aoiTov koX clttotov Pertusi s aairos kcu clttotos R ; the other
mss. omit, perhaps rightly.
4 Omitted by all mss. but L.
6 Pertusi : ndayjs re (except -naa-rjs L and re Traces T). Per-
haps T should be followed, with Gaisford.
« F.Gr.Hist. i. 31, F 1.
6 677 d-e : Epimenides gave a practical demonstration of
Hesiod's theory.
110
FRAGMENTS : OTHER NAMED WORKS
Heracles a and by Plato in the 3rd book of the Laws b ],
saying that Epimenides would take a small morsel
and so remain the whole day without food or drink ;
it was of asphodel and mallow, and made him free
of hunger and thirst. c
D. Heinsius (according to Bernardakis : I have not found
where).
27
Prometheus, crooked of counsel, cheated him.
If Prometheus is crooked of counsel — this is the
right reading, as Plutarch also holds d — . . .
*28
Givers of wealth ;
They had this privilege of kings as well.
Kingly men should both be givers of wealth and
keep themselves uncontaminated by any wrong-doing
and covetousness of property, with which they supply
others according to the will of the gods.
Pertusi : since the line is quoted at Moralia, 417 b, with
the comment cjs paoiXtKov tov €v irottiv qvtos.
c Diog. Laert. i. 114, also knows of Epimenides' magic
food, but does not mention its ingredients. Porphyry, Vit.
Pyth. 34, gives an elaborate recipe, said to have been used
by Pythagoras, including mallow and asphodel. Pliny, N. H,
xxii. 73, thinks that alimus is a specific plant, and has
nothing to do with asphodel.
d It is the reading of our mss. of Hesiod : Proclus recorded
an alternative 7roiKi\o(j,yTT)s, " varied in counsel." The rest
of the scholion has nothing to do with Plutarch, but is typical
of Proclus, cf. In Rempublicam, ii, 75. 9 Kroll, In Crat. 66.
20 Pasquali.
Ill
PLUTARCH'S MORALIA
Ibid. 127-128.
SevTepov afire yevos noAv yeiporepov p,eT07nodev
dpyvpeov 7TOL7joav 'OAvpLma Sa^uar' k\ovTes.
Urt be apyvpos lgv o€ktlkos, cos /cat 0U7]oiv egco
reyyofjievos vtto tcov vypcov ttjv depixorrjra 2 Kal
ifjVXpOTrjTCL TTdVTOS fJL&AAoV K€pd/JLOV KOLL ^oAkOV y
SrjAov. . . . i/jvx^rat yap to vScop ev avTco paSlcos Kal
OeppbatveTat irepiTidep^evcov ifjvxpcov 7} deppbcov, ware
Sta tcov nopcov tovtcov Kal lov SexeoOai, tov xpvoov
TTUKVOTOLTOV OVTOS .
30
Ibid. 143-145.
Xevs 8e 7raTrjp TpiTOV aAAo yevos [lepoircov dv-
dpCOTTCOV
XciAKetov TTOirjo' , ovk dpyvpeco ovSev 6p,oiov,
€K jxeAiav, Seivov T€ Kal ofipi/jbov.
*Tovto to yevos etKOTCos TpiTov ovt€ voepov 3 ov
ovt€ 7ravovpyov, dAAa Seivov ovtcos Kal els Tvpav-
vlktjv SvvaoTelav e/cAa/CTto-av /cat cf>oviKOV, tcov oco~
fiaTCov fiovcov eTTifxeAes. Sid <f>rjot,v
" aVAaTot, fieydArj 8e fiir) Kal x € ty € s darrTOi
e£ cofxcov errecpVKOv.
SrjAoX yap otl tcov ocopbaTcov ttjv pcofirjv tJokovv ol
ev TOVTCp tco yevei s tcov S' dAAcov dpueAovvTes nepl
ttjv tcov ottAcov KaTaoKevrjv SteTpifiov /cat tco x^Akco
irpos tovto expcovTO, cb$ tco ocSnnpcp TTpos yecopycav,
112
FRAGMENTS : OTHER NAMED WORKS
*29
A second race thereafter, one far worse,
The dwellers in Olympus made, of silver.
It is clear that silver will admit tarnish, just as that
when it is moistened by liquids it transmits their
warmth or chill a to its exterior more than any
earthenware or bronze jar does. . . . For water in
a silver vessel is easily chilled or warmed if cold or
hot things are placed around it. Consequently it will
also admit tarnish through these pores, whereas gold
is very compact.
Sandbach, as suitable to Plutarch's interest in physics.
30
Then Zeus the father made a third new race
Of men unlike the silver ; these of bronze,
From ash-trees, dread and mighty.
*This race is with good reason put third, being of
men neither rational nor cunning, but truly terrible,
who ran riot in a tyrannical and murderous exercise of
power, caring only for their bodies : hence the poet
writes :
That could not be approached : great was their strength,
And arms invincible grew on their shoulders.*
For he makes it clear that the men of this generation
trained for physical strength, and neglecting all else
spent their energies in the manufacture of arms, and
employed bronze for this, as they employed iron for
a Cf. Lucretius, i. 494.
1 o$ Z, Gaisford. 2 F. H. S. : vyporqra.
8 vo€ P 6v QOL : vwdpov AZBT.
113
PLUTARCH'S MORALIA
Sta twos j3a<f>rjs tov ^aA/coV oreppoTroiovvTzs ovra
<f)V<j€i iaolAclkov. €K\L7TOV(jr]s 8e TTJs j3a<f>rjs rjXOov
€ttl rrjv tov GiSrjpov /cat ev rot? 7ro\€[Mois xprjoiv.
*Tovto 8rj to ^aA/cow ytvos " e/c /xeAtdV * elire
<f>vvai hcupiKibs, dvTL tov €k tu>v fAeAitov tcov 8ev-
Spcov, ovyl e/c tG>v MeAtcuv tojv 1 NvfJL<j>tbv (kcu yap
MeXias Nvfi(f)as elvai <f>aow)- aTonov yap tovs €k
tov deiov yevovs ovras drjpicbSeis <f>vvat — aAA' cos* e/c
8ev8pa>v GT€p€U)v Kal 8vGcrq7TTCov yeyovoTas t<x re
adJ/xara yeveaOai loyvovTas Kal ra rjdr) arepa/xova?
/cat piaiovs.
31
Ibid. 199-200.
dOavaTCov fX€Ta <j>vXov ltov TTpoXnrovT dvOpwnovs
Al8d)S /Cat Nc/XeOXS'.
[Toureart to tcl>v /ca/caw eoyaTov. aVatSeta? ydp
KpaTt]adof]s /cat <f>66vov tcjv dvOpcorrajv, irdvTT) to
yevos rjixcov a7roAt7retV atoa> /cat vep,€ow. tovtojv
yap a7T07TTQJcri$ icmv 77 dvacSeia /cat 6 <f)06vosi\
'AAA' ovtos fiev €l8u)Xov cov vefjbecreojs (So/cet yap
/cat 2 avTos €ttl toIs Trap" d^iav evTV^ovoiv dyava-
kt€lv), rj 8 y avatSeta ovx 1 €i8a>Xov ttjs al8ovs dXXd
TO IvaVTldiTaTOV TTpOS aVTTjV VlTOKpiv6/J,€VOV TTjV
Trapp7)oiav. . . .
KaAaVs' ovv /cat ITAaTa>v ipojTr^Oels rl 7tot€ irpoo-
yiyove tois /car' avTOV dvOpwrrocs, direKplvaTo purj
1 r<ov added by F. H. S.
2 Kal QUOL : omitted by AZBTR.
a Cf. Pyth. Orac. 395 b. This note has suffered some
mutilation, since Hesiod clearly states that the Bronze Men
had no iron and used bronze for agriculture (v. 151). Perhaps
114
FRAGMENTS : OTHER NAMED WORKS
farming. They hardened bronze, which is naturally
soft, by some form of tempering. But when this
method of tempering fell out of use they came to
employ iron in war as well/*
*Now the poet using the Doric genitive melian
said that this bronze race sprang from ash-trees
(meliai), not from the Meliai, the Nymphs b (they say
that there were Nymphs called Meliai) ; for it would
be odd for men of divine race to be born brutal — but
as being sprung from hard trees that are little liable
to decay they had powerful bodies and stubborn vio-
lent characters.*
Wester wick.
31
Then Shame and Indignation will forsake
Mankind, and seek the nation of the gods.
[This is the extremity of evil. For when shameless-
ness and jealousy rule men, shame and indignation
leave our race altogether, since shamelessness and
jealousy are the negation of these things.]
Jealousy, however, is a counterfeit of indignation
(for it too appears to show anger at undeserved good-
fortune c ), whereas shamelessness is not a counterfeit
of shame, but its extreme opposite, masquerading as
frankness of speech . . . d
So Plato, 6 too, when asked what conceivable pro-
gress his contemporaries had made, returned a good
it originally said something like : "Our ancestors, too, origin-
ally used bronze for arms, as they used iron for farming, etc."
b Theogony, 187. c C/. De Virtute Morali, 451 e.
d The sentences here omitted are, as Westerwick observed,
characteristic of Proclus, not of Plutarch.
• Plato the comic poet. Arist. Rhet. 1376 all, has a slightly
different wording; Kock, C.A.F. i, p. 660.
115
PLUTARCH'S MORALIA
alaxvveodcu kolkovs ovtcls. on 8e delov it pay pa
/Cat 7] V€fJL€GLS SrjXoL TO KOI Oeols CLVTTjV VTTOLpX^iV
P€fi€ar)G€ 8e irorvia "H/o^/' <f>7]olv rj 7Toir)ois. <f>66-
vo$ S' e£a>0€v Qelov %opov ttolvtos.
32
Ibid. 214-215.
vfipis yap re /ca/07 heiXto Oporto • ov8e \xtv iodAos
p7]i8la)S cf)€p€/jL€v Svvarat fiapvOec 8e 6* vrr* avrfjs.
Aeyec 8e iaOAovs ov tovs rfj Tvyr\ xal T fj 8vvd\xei
77/Doc^ovras', a>s (/>rjoi HAovrapxos, dAAa tovs /car'
dpeTrjv 7rpo€Xovras, £k tovtov fi&AAov Seacvvs rrjv
vfipiv a<f>6prjTov. oi fiev yap iv 8vvdjjL€i /cat o<f)68pa
8vOX€pCLLVOVOLV €7TL Tat? €K TCOV do0€V€OT€pO)V €LS
avrovs vfipeow oi 8e /car' dperrjv ^covres /cat rav-
ras ras vfipets 8iaTTTVovoiv. ov8e ydp x ei ? a)V ty***,
(f)7]olv 6 YiO)KpaTr)s , dv 6 8eiva iirl Kopprjs 7Tard£;r)
JJL€ dSt/ca)?.
*3$
Ibid. 219.
d/>ta GKoAtfjac Slktjgiv.
17JS 0€ 0LK7JS OVO OrjAOVOrjS 7] TTjV U€OV aVTTJV 7)
• Iliad, viii. 198, quoted, Moralia, 19 d.
b Plato, Phaedrus, 247 a, also quoted, Moralia, 679 e.
c Hubris is for Hesiod the use of force or violence in con-
tempt of right ; he meant that neither a great (or rich or
well-born) man nor a lowly (or poor) man would profit by
his own hubris or outrageous behaviour. The scholiast mis-
interprets the poet, making him mean that neither can
tolerate being treated with hubris. Such misunderstandings,
116
FRAGMENTS : OTHER NAMED WORKS
answer : " To have no shame in being wicked." And
that indignation is a divine thing is shown by its
being felt even by the gods. " And divine Hera was
indignant," says the poem. a But " Jealousy has no
part in all the divine choir." b
Patzig.
32
Hubris c is bad for poor men ; even the noble
Cannot bear it with ease but sink beneath it.
By " noble " he does not mean, as Plutarch says,
those eminent in fortune and power, but those emi-
nent in virtue, d thereby indicating more forcibly how
unbearable outrageous behaviour is. For while men
in positions of power greatly resent outrageous treat-
ment from inferiors, those whose lives are ordered by
virtue meet even this outrageous treatment with
contempt. I am no worse after all, says Socrates, if
someone or other slaps my face without justification. 6
*33
Along with crooked justice.
Justice means two things, either the goddess her-
due to neglect of the context, occur elsewhere, cf. frags. 60,
76, 105. Here the misinterpretation was made easier by the
fact that Hesiod's words for great (rich, well-born) and
lowly (poor) had later come to mean morally good and
cowardly (or wretched).
d The Greek, like the version, leaves it ambiguous which
view Plutarch took. Westerwick thought he believed Hesiod
to have meant the eminent in virtue, but cf. frag. 41, and
Sittl ad loc. ; it seems to me more likely that this is Proclus*
opinion and that Plutarch correctly understood the " noble "
to be the rich. * Cf. Plato, Gorgias, 508 d.
117
PLUTARCH'S MORALIA
to oltt* avrfjs epyov, rore p,ev rrjv deov /caAet At/c^v,
fjv /cat irapdevov ovofxd^et, rore 8e ttjv Kploiv /cat
T7)V TTOlVTjV, OJS OTCLV Xeyj), 'Vot9 8e 8iK7]V T€/C//,at-
perai evpvona Zevs'. ,, cr/coAtd? Se St/ca? Acyet iw
ra? /ca/ca>s" SeSt/cao^eVa? Sta to fir^Sev vytes <f>po-
velv tovs StKa^ovras aAA' ep,7rada)S 8t/ca^€tv 7raV
yap irddos gkoXlov, ojs drrXovv to dirades*
34
76R 220.
T779 Sc Alktjs pod os eA/cojueV^?.
Tov poQov ol fJLev rJKOvaav tov ifjo<f>ov . . . FIAov-
rapxos 8e j8otamd£an> (ovtoj yap KaXelv ^acrt 1
Botarrov?) Ta? 2 dpctvas 1 oSov? rds arevds /cat 6W-
dvrecg podovs ovofid^eaOat (f>rjaiv. el ovv rovro
Kparolrj, Xeyoi aV on, rrjs Slktjs eA/co/xeV^? vrro rcov
€7TL 8tx)pOLS T(Z? St/Ca? KpiVOVTixiV OTCoAtOJ?, f>60oS
early rovreart Svadvrrjs rj 6869 /cat rpa^ela, 81 rjs
e'A/ceTat V7TO tcuv St/caaTcov.
*35
Ibid. 230.
OVOe 7TOT WVOLKTjGl /X€T aVOpdOl, AlfJLOS 07Trjbei.
Ovkovv ov8e ol Aa/ceoat/xovtot Xljjlov evXafiovvro
St' euTeAetav StatT^sr, 77V e^ovTes 1 tojv dSt/ctcov €/ca-
1 ^ai R.
2 Botcorov? tov? ray A, Botcurouj rovs podovs — ras Pertusi.
a There is much about such distinctions in De Aud. Poet.
22 d— 25 b.
118
FRAGMENTS : OTHER NAMED WORKS
self, or the act that proceeds from her a ; the poet
sometimes calls the goddess Justice (he also names
her the Maiden), sometimes he uses the word of the
verdict and the penalty, as when he says, " Justice
for them far-seeing Zeus provides." And here by
" crooked justice " he means verdicts that are badly
judged because the judges are not right-minded but
give their decisions as their passions dictate : all
passion is crooked, as dispassionateness is straight-
forward.
Westerwick : comparing slight verbal similarities at Mora-
lia, 25 d, 468 c.
34
A tumult (rhothos) there is as Justice is dragged off.
By rhothos some have understood the noise . . .
but Plutarch, following the Boeotian dialect (they
say the Boeotians use the word in this sense) says
that mountain tracks, if steep and narrow, are called
rhothoi. If this is the best interpretation, the poet
would mean that when Justice is dragged away by
those who decide trials crookedly for bribes the track
on which the judges drag her is a rhothos, i.e., steep
and rough.
*35
Famine is never the companion
Of men among whom Justice goeth straight.
So even the Spartans did not avoid famine through
simplicity of their way of life (so long as they kept to
119
PLUTARCH'S MORALIA
ddpevov tolls yap TroXyreXelaLS r) rrXeove^ia avveia-
eXdovaa Xtfiov yiverai wpotjevos.
Ibid. 240.
ttoXXolkl /cat ^vfirraaa ttoXis kolkov dvSpos aTrrjvpa. 1
TOVTO 8oK€L fl€V OVK €IVCU KCLTO. SiKTJV, TO €VOS
€V€KOL TTOVTJpOV TToXlV oXr)V 8l86vCU TTOLVrjV* SvVCLTCU
8e Xeyeiv on fioxdrjpov ivos ovros oocrrrep voar\-
fiaros r) ttoXis rrapaTroXavovaa ttoXX&kis els SXrjv
eavrr)v dvafidrrerat rrjv Trovrjpiav i^ofioiovfievrj rep
ivL 8vvarau 8e K&Keivo orjfiaivetv on ivos ovros
novrjpov 8l8coglv r) Traoa ttoXis Slktjv, cos i£6v koo-
Xveiv fir) KcoXvovaa rrjv rod ivos TTOvrjplav. ovrco
koX rod * Ayafiifivovos av0a8oos rap tepet TTpoaevex-
Oevros, €ls rravras "RXXrjvas Scereivev 6 Xotfios, obs
rrapevras fiorjdfjaai rep teper /cat rov Atavros dcre-
fSrjoavros 7T€pl to rrjs > Adr]vds Upov, 7rdvr€S evoftoi
rfj Sikt) yeyovaoiv, ohs fir) dyavaKTrfoavres irrl rap
dcr€f}rjfian. Set yap fir) emrpeTreiv rots vfipiorals
firjSe GVV€TTLV€V€LV TOLS dSlKOLS, 8wafl€VOVS fl€V
rravoai Trepioptovras Se rod Travoac 2 rr)v itjovacav
twv TTOvqptov.
37
Ibid. 244.
Aet Se avvdrrreiv rap
Xifiov ofiov /cat XoifioVy aTTo<f>divvdovai Se Aaot,
1 imjCpev Rzach : iiravpel late mss.
2 Patzig would omit rov iravoai.
120
FRAGMENTS : OTHER NAMED WORKS
it they were free from injustice), for greed coming in
with luxurious living is the sponsor of famine.
Pertusi doubtfully.
36
Often a whole city suffers for a sinner.
This is taken to be unjust — that a whole city should
be punished for one bad man. *But it may mean that
if there is one bad man in it the city often becomes
like that individual and is contagiously affected
throughout by his wickedness, as if catching a dis-
ease.* It may also mean that if there is one bad man
the whole city is punished because it does not restrain
his wickedness, although it could do so. Thus when
Agamemnon had dealt with the priest as he pleased,
the plague spread to all the Greeks, because they had
failed to support the priest, and when Ajax com-
mitted an act of impiety at Athene 's shrine, they
were all liable to punishment because they had ex-
pressed no indignation at the act. We ought not to
let outrage have its way, nor connive at wrong-doers,
omitting to put a stop to the licence of the wicked,
although it is in our power to do so.
Patzig, thinking it in Plutarch's manner to adduce the
example of Agamemnon.
37
One should continue after
Famine and plague at once, the death of the people •
a Quoted again, Moralia, 1040 c.
121
PLUTARCH'S MORALIA
tovs ev tols 1 ttoXAols <j>epop,evovs* virepfidvTa 8vo
orixovsy to 3
7} tcov ye arparov evpvv* dircbXeoev
/cat to, e£rjs. ovtlo UXovTapxos.
38
Ibid. 270-272.
vvv 8r) eyco fnqr avros ev avOpumoiai St'/cato?
et'ryv \xrc\T ifios vlos' eirel kclkov dv8pa Slkcliov
ejJLfJLevai, el /zet£a> ye Slktjv dot/caJrepo? e£et.
[To fJL€v Xeyopuevov cj>avepov el purj eort 8lkt] /cat
TLfJLcopLa /card tcov olSlkloVj jJL7]8 y e^ovoi tl irXeov oi
St'/catot tcov aoLKCov ev Tco8e tco napovTL o e<j>opa 6
Zeus', psfyr clvtos etrjv St/cato? p,r\Te ttoIs ep,6s'
8lktjs yap ovk ovarjs, ovop,a pLovov ecnrat to St/catoi/.]
t be orj to biKCLiov cupeTov, Kav pjr) fj npovoia,
/Cat <f>€VKTOV TO dSlKOV, SrjXoV OTt TTLIS ovtos 6 Ad-
yos TrepiTTOs. StoVep 6 UXovTapxos tovs eiTTa tov-
tovs cttixovs e/c/?aAAet drro tov
irdvTCL IScov Alos 6<f>9aXjj,6s
ecos tov
dXXd Ta y* ovttco eoXna TeXelv At'a p,rjTioevTa,
cos dvaijiovs ttjs 'HatdSou rrepl Slkclicov /cat dStKcov
Kpioecos.
1 tols omitted by all mss. but A.
2 ov fepofievovs Koechly.
3 to added by Duebner.
4 cvpvv added by Rzach.
6 817 to Wyttenbach : &a to A : to Q : Kara LR.
122
FRAGMENTS : OTHER NAMED WORKS
with
He may destroy a great army, etc,
omitting the two intermediate verses that are found
in most copies. a
Thus Plutarch.*
38
So now may neither I nor son of mine
Do right on earth, since to do right is bad
If the wrong-doer wins the greater rights.
[The meaning is plain : if there is no justice and
punishment for the wicked, and the just are not going
to have any advantage over the wicked in this world
that Zeus watches over, may neither I nor son of
mine be just, for if there is no Justice, to be just is
no more than a word.]
But if justice ought to be chosen, even if there is
no such thing as Providence, and injustice avoided, it
is clear that all this argument is beside the point.
Hence Plutarch expels these seven lines (267-273)
from
the all-seeing eye of Zeus
to
Yet I do not expect
That all-wise Zeus will bring such things to pass,
as being unworthy of Hesiod's views on justice and
injustice.
° And women bear no children, families
Decay by Zeus's will : another time . . .
They are absent from a quotation by Aeschines, In Ctes. 134,
but present in Pap. Rainer of 4th cent. a.d.
b Mazon, p. 82, suggests that Plutarch found it absurd to
oppose private misfortunes to public calamities, not under-
standing that sterility prevents the people's recovery.
123
PLUTARCH'S MORALIA
39
Ibid. 282-284.
os 8e K€ fiapTvptrjcri eKcov eiriopKov ofiocraas
xfjevaerai, iv 8e Slktjv fiXdifjas vtjk€otov daadfj,
tov 8e r dfiavporeprj yeverj fieTOTriaOe Ae'Aet7rrat.
*Td yap tcov iraTepcov dSiKrjfjiara ^patWt /cat tovs
CKyovovs avTcov /cat evo^ovs drrocf>aiv€i rats tljjlco-
piais- /cat ydp oveiSrj /cat dSo^tat clvtoZs £k tcov
d8iKiiov avjJbpaivovoL, /cat tiozis €/c tcov dfjuaprr)-
fidrajv d7roAajJLf$dvovT€S , civ eo^ov d8iKTjoavT€S ol
Trarepes avTcov, avvairoXavovoi tcov 6cj>eiXopievcov
€K€ivois KoXdoecov *
"AXAcos 8e yivcboKei to 0€tov cos tols rjOecnv
aVTCOV €p,7T€<j)VK€ TL T7]S d8lKOV TCOV y€VV7JodvTCOV
irpoaipeotcos Kav rj/xas XavOdvcoai, /cat €lkotcos tclv-
Tt]V iv aVTOLS 6ptOVT€S TTjV pi^OLV €KK07TTOVOL Old
tcov TLjJbcopLcov /cat tov (jltj ivepyfjoai kcoXvovolv cog
loLTpol 7TpoKadalpovT€S Tivas cov V<f)OpCOVTai vooovs. 1
40
Ibid. 286.
gol o eyco eouAa voecov epeco.
KdAAtora to <f)iX6oo<f>ov rjdos olov ioTiv elire 8 id
tovtcov 6 UAovTapxos 8r)Aovtrdou. tov fiev yap
'ApxiXoxov /cat tov 'IrmcovaKTa fS\aocf)r)iiias ovy-
ypdxfsai /card tcov Xvirr^aavTCov TifJLOKpaTrjv 8e /cat
MrjTpoScopov tovs ^TTiKovpeiovSy d8eXcj>ovs ovTas
/cat rrpooKpovoavTas dAA^Aots", e/c8ot>vat /car' dXXrf-
Xcov GvyypdfJLjjLaTa. /cat ri Set tovtovs Xeyecv, ottov
1 vovcov Bernardakis.
124
FRAGMENTS : OTHER NAMED WORKS
39
And if a man shall wittingly swear false,
Defeating justice with a sin past cure,
Feebler is his posterity thereafter.
*For the sins of the fathers stain their offspring
and make them liable to punishment ; reproach and
disgrace attach to them for their wrong-doing, and
being repaid for the crimes their fathers have com-
mitted, they share the punishments due to their
fathers.*
Alternatively divine Providence recognizes that
some part of the immoral tendency of the fathers has
been implanted in the characters of the sons, even
if we do not see it, and so the gods, observing the
presence in them of this root of evil, quite properly
excise it by the punishments they inflict, and prevent
it from becoming active, like doctors who take the
initiative in purging some persons of the diseases they
suspect them of harbouring , a
Wester wick.
40
I've good advice for you.
Plutarch said that these lines excellently demon-
strate what sort of thing a philosophic character is.
Archilochus and Hipponax, he said, composed slander-
ous attacks on those who had hurt them, while the
Epicureans Timocrates and Metrodorus, being
brothers who had fallen foul of one another, pub-
lished writings against each other. 6 Why mention
° Cf. Be Sera Numinis Vindicta, 562 d.
6 Cf. Adv. Colotem, 1126 c, Cicero, Nat. Deor. i. 93,
Metrodorus, frag. 30 Koerte (Jahrb. Klass. Phil., Suppl. 17).
125
PLUTARCH'S MORALIA
ye /cat Etevcxjxivrjv 1 Sia S07 tlvol rrpos tovs /car'
avrov (f>i\oa6<f)ovs /cat ttol7]t6\s puKpoifivxtav alAAovs
oltottovs ovvOelvai Kara rravrayv <f>iAoo6<f>ojv /cat
7tol7]t<jl)v ; aAAa tov ovtojs juovoikov 'Hat'oSov p/rj-
8ev tolovto iradelv ov ydp puovotKov to fieAayxoAav
\vTT7]6evra 8e irpos tov dSeA(f>6v dvrl rod jSAacr^-
p,elv vovdereZv, *etSdra tovto 8r) to rov HojKpdrovs,
or 1 rrds 6 /ca/co? a/cwv earl kclkos* Sctrai ovv vovde-
alas, /cat tcra>9 eTTiyvwazrai iavrov ovra *a/cdv.*
41
7^U 287.
rr}v pAv rot KCLKorrjra /cat tAaSdv eartv eAeodai,
Ovk anoScKTeov to lAaSov, ojs UXovTapxos e£-
rjytfocLTo, to irdoav eyKoXTTioaoOai /ca/ctav 6p,ov S07-
Xovv.
42
76/rf. 293, 295.
ovtos p>ev uavapiGTOs os avrcp rravTa vorjar).
eoOXos 8* au /cd/cctvo? 0? eu ehrovTi 7rldrjrai.
7jTjV(x>V p,€V 6 StOU/COS" 6V7^AAaTT€ TOVS CFTt'^OUS,
Acyaiv
oStos puev iravapioTOS os ev ehrovTi m^rar
ccj^Aos" S' au KOLKtlvos os aura) 2 7ravTa votJct^ 3,
TTJ €U7T€l0€t'a TO, TTpOJTeZcL StSoU?, TtJ (/>p0V7]0€l 8e TCI
1 Pertusi : Scro^aiTTs.
2 auros R (the correct text of Hesiod).
3 vot)g7} edd. : vo^crct.
126
FRAGMENTS : OTHER NAMED WORKS
these persons, when even Xenophanes through some
petty feeling towards contemporary philosophers and
poets composed nasty lampoons on all philosophers
and poets ? But Hesiod, who was really cultured, did
not react in that way, since it is not in the nature of
the cultured to fall into a violent passion. Although
he had been hurt by his brother he did not slander,
but admonished him, ^knowing the maxim of Soc-
rates that every bad man is unwillingly bad, and con-
sequently needs admonition and may come to realize
his own badness.*
41
Your bad life can be got in companies.
" In companies " is not be understood, as Plutarch
explained it, to denote embracing all vices simultane-
ously , a
42
Far best the man who sees all for himself,
Yet good the one who follows good advice.
Zeno the Stoic interchanged the lines to run
Far best the man who follows good advice,
Yet good the one who sees all for himself, &
giving first place to docility and second to wisdom.
° Proclus objects that whereas the virtues imply one an-
other, the vices do not. For the true meaning of the line see
Wilamowitz.
b S. V.F. i. 235, where add references to Julian, Or. viii.
245 a and Suidas, s.v. 6pBa>s. Diog. Laert. vii. 25 explains
that Zeno meant that action is superior to theoretical know-
ledge.
127
PLUTARCH'S MORALIA
Sevrepeta. ' ApcaTLTnros S' air* evavrias 6 2o>/c/oaTt-
kos eXeye to avfjufiovAov 8elo6ai x € W ov ctWt tov
TTpovaiTeZv. 6 S' 'Hat'oSo? rod puerpov fidXiGTa
Tvyxdvet, rpels 1 e^cts SteXcJjv, ttjv epucfrpova ttjv
dvorjrov ttjv pbearjv Siv rj p,€V dpioTr) kolI rep deico
TraparrXrj a ta' /cat yap to deiov avrapKes, cjanep 2
/cat 6 iavrcp irdvra vocov /cat rrpoopcov ova dv fj /cat
€69 TOV €7T€LTa \pOVOV dfJL€LVO). Tj 8e (^eVKTOTaTTj TO
fry* * ~ £ ' O * > Q x \ 'Y D ' >
[Mrju eavTco ovvaouai ra opua AoyL^eot/ai pbrjT
dXXocs €7T€G0ai ovp,fiovXois ideXecv. p,€or] 8e tov-
TO)V Tj TOV OVVOpOLTlKOV fJL€V TOJV dpb€LVOVO)V OVK
exovaa 8vvap,iv, z erraKoXovdrjTLKr) Se tov avvoptov-
TOS. *KOLL TCLVTCL fJL€V OVTOJS %X €L ' pdXlGTa &€ d£lOV
erraivov to elrrelv ri tov epucfrpovos 18 tov ov yap to
Ta irapovTa opav /cat ra iyyvs, dXXa /cat to rd
iao/jueva npoopav tovto yap SrjXoi to <f>pdoaodai
tt -»\ >/ y \ \ 4 > / -ft
aiT€p aV €L7] €7TL Ta apL€LVO).
*43
Ibid. 313.
ttXovtw 8* dp€T7j /cat kv8os 077^8et.
M^Set? AotSopetro) tov gtlxov ctV tov rroXvdpaTov
ttXovtov opejv tov 5 TToppoy Trjs dpeTrjs iaKrjvrjpLevov,
dXXa ttXovtov oleadaj vvv Xeyeodai ttjv a7rd Ttbv
€pycov TTOpiodzlaav d<j>6oviav toZs ipya^opLevots St-
Kaiav ovaav /cat oVd tG)v oiKeccov ttovcov rjdpoi-
ap,€vrjv. eiprjTat, yap iv toZs efiTrpoadev €K tcov
1 €is rpcls LR. 2 a>G7T€p F. H. S. : wore. a>s re Pertusi.
3 Duebner : ovaa hvvayns. 4 Pertusi : tov.
5 rov added by Schultz.
128
FRAGMENTS : OTHER NAMED WORKS
Aristippus the Socratic went to the opposite extreme
by saying that to need an adviser was worse than
begging. Hesiod strikes a happy mean by distin-
guishing three conditions, that of wisdom, that of
folly, and their intermediate. The first of these is the
best and similar to the condition of the divine — for
the divine is self-sufficient, just as is the man who sees
and foresees everything that will be advantageous
for himself in the future as well as the present ; the
condition most to be avoided is inability to calculate
the right course for oneself along with unwillingness
to follow the advice of others ; the intermediate con-
dition is one that lacks the ability of a man who can
discover the right course, but is capable of following
one who does discover it. *So much for that ; but
Hesiod is particularly deserving of praise for giving
the characteristic feature of wisdom — not to see just
what is present and at hand, but to foresee the future
as well ; that is what is meant by " discerning " what
would be for the better.* b
Wyttenbach.
*43
And wealth has fame and virtue in its train.
Let no one speak ill of this line through envisaging
that cursed wealth that camps far from virtue, but
let him think that " wealth " here means the plenty
that workers get by their work, a just plenty gar-
nered from their own toil. It has been said earlier
° Frag. i. 55 Giannantoni, frag. 17 Mannebach, cf. frag.
16=Diog. Laert. ii. 70, Mullach, ii, p. 406.
6 This refers to v. 294, <j>paaodyL€vos ra k cnciTa /cat is reXos
Jjolv dficlvoj, which seems to have been unknown to Zeno,
as to Aristotle and others in antiquity.
129
PLUTARCH'S MORALIA
epytov tovs dvOptonovs ylveoOai rroXvp.'qXovs /cat
d(f>66vovs /cat acf)V€Lovs. tco Se tolovtlo ttXovtco
€iT€odai iravrojs tt)v aperrjv /cat rrjv 86£av eVea^at
S' o&x <*>s TrapaKoXovdrjixara ovra tclvtcl rrjs ev-
TTOpias dXX cos* ovvvirdpyjovTa rep tolovtlo ttXovtco*
/cat cos iravTOS, os av ovrco 7rXovrfj, /cat 86£av
dyadrjv KeKTrjpuevov /cat StjXovvtos otl dperrjv €^et,
St' rjv TTpooKaprepel tols olk€lols epyoLS.
44
Ibid. 314.
SaifiovL S' otos erjoda, to epyd^eodai dpuewov.
Aat/xa>v ov fiovov 6 drrovepbcov rjpLLV tov jStov /cat
Slolklov ra rjpLerepa Kpelrrcov 1 rjpbtov /caAetrat, dAAa
/cat avros 6 aV' eKeivov jSt'o? £t<doTOLS 2 aTrovefjLo-
fJLCVOS, €LS OV fiXeTTOVTZS TOVS (J>€V €v8aLfJLOV€LV (f)afJb€V
tovs Se /ca/coSatjLtovetv cos /cat rv^ Aeyerat 97 re
€TTLTpOTT€VOVOa TOVS fttoVS TJpLLOV /Cat TO a77oStSdjLt€VOV
e/caarots* 3 7rap' auTJjs" 6'0€V /cat cvTvyeiv Tivas /cat
Suaru^etv Xeyopuev. tovto ovv (f>r)OLV 6 'Hat'oSo?
TTpoTperrcov els to pur) L^fjv dpyov, otl ottolos aV
e/cacrra) Tvyydvr\ fSLos aTroSeSopbevos, tovtco dp,€LVOv
ipyd^eodaL, €lt€ dpLelvtov €lt€ xelpwv /cat pur) ttolzl-
oOoll Trp6(j>aoLV dpyias ^At/ctW r) tv^v tj dXXo tl
tolovtov, dXXd rrdvTcos epyov tl tprjTtlv rj yetopyLKov
Tj T€KTOVLKOV Tj ipLTTOpLKOV r) aAA' OTLOVV*
6 Kpelrrcov D. Heinsius : Kpclrrov Bernardakis.
2 €Kaorco TLR. 3 CKdaTco TL.
130
FRAGMENTS : OTHER NAMED WORKS
that it is from their labours that men become rich
in flocks and have plenty and wealth. He means
that virtue and good-repute necessarily follow wealth
of that kind, and they they follow not as subsequent
to, but as co-existent with, such wealth, for the
reason that anyone who is wealthy in this way also
has a good repute and shows that he possesses virtue,
which is the cause of his perseverance in his own
labours.
Scheer, but although the method of interpretation is Plu-
tarchean, it is applied at Moralia, 24 e in a different way,
by giving dpcrrj the sense not of " virtue " but of " renown "
or power."
44
Whatever your fortune be, to work is best.
" Fortune (daimon) " is the name given not only to
the power which allots our way of life and controls
our affairs as our superior, but also to the way of life
itself that is allotted to each of us by that power,
and in respect of which we say that some men are
fortunate and others unfortunate. Similarly " luck "
means both the luck that controls our lives and what
each of us gets from it ; hence we say that certain
people are lucky or unlucky. *Hesiod's intention is
to exhort us not to live in idleness, since work is best
for whatever sort of way of life, better or worse, may
happen to be given to each of us, and not to find an
excuse for laziness in our years or our luck or anything
like that, but to look without fail for some work — in
farming, or building, or trading, or anything.*
Westerwick, on the ground that Oclrjs rvxys €7n.TpoTT€vovarjs
occurs at Moralia, 322 a.
131
PLUTARCH'S MORALIA
45
Ibid. 317.
alScos 8' ovk dyadrj Kexpyuevov dvhpa Koait,€t.
Kai tovtov /cat tov i^rjs OTiypv rrapeufSefSXrioO ai,
\rf<f>9€VT(LS CZ7TO TOV 'O/JLl/jpOV, KCU UXoVTCLpXOS €17T€.
46
Ibid. 327-334.
loOV 8' OS 0* LK€T7]V OS T€ tjeuVOV KCLKOV €p^Tj
os re KaoLyvrjTOio iov dvd Sefivca fSaivrj
Kpv7TTaStT]s evvfjs a\6)(ov, irapaKaipia pe^cov,
os re rev d(f>pa8irjs aXiraiverai 6p<f>avd reKva
os T€ yovrja yepovra kolkw inl yqpaos ov8a>
veiKeirj ^aA€7rotort KadovnToyLevos €7T€€OOlv,
rep o rj tol Zj€vs avros ayaieTai, €S oe reAevrrjv
epycov dvr dStKcov xaXenrjv CTredrjKev diAoifirjv.
Aia<f)€p6vTajs Se rod Aids €puvr]p,6v€VO€v , inciSr)
irdaas els tov deov tovtov dvrjyov tgls toiclvtcls
tt poorly opias, 'I/ceatov koXovvt€S cos €<f>opov tcov
Ikctcov kcu Sevcov cos tcov ijevoov TTpooTQ.Ty\v /cat 1
'Ofjuoyviov cos tcov avyyevcov fidXiaTa <f>vXaKa kcli
tcov TTpos tovs 6/JLoyviovs KaOrjKovTcov. ovtco yap
/cat tcov iv 6p<f>avia ^covtcov clvtov eXeyov KrjSe/JLova,
7rCLT€pa VOfJLL^OVT€S TTOLVTCOV Kol COV OVK €IGIV dvdpCO'
7TOL 7TaT€p€S, KCU f5o7)66v TCOV dSiKovfievcov 7raT€pcov
vtto tcov iraibcov. dydXfiaTa yap slow oi waTepes
tov TrdvTcov naTpos, tov Atos" ol 8' els ra dydX-
1 kolI added by Bernardakis.
132
FRAGMENTS : OTHER NAMED WORKS
45
A sense of shame ill suits a needy man.
Plutarch, too, said that this and the following line
were interpolated, being taken from Homer.
46
To harm the stranger or the suppliant,
To climb into a brother's bed and lie
Stealthily with his wife, working him wrong,
Senselessly to offend against the orphan,
To taunt with bitter speech an aged parent
On eld's grim threshold, all these things alike
Arouse the wrath of Zeus, who in the end
Imposes a hard repayment for wrong deeds.
He made especial mention of Zeus because he was
the god to whom men applied all titles such as the
following, calling him Hikesios as guardian of sup-
pliants (hiketon) and Xenios, as protector of strangers
{xenon) and Homognios as keeping particular watch
and ward over relatives and over duties towards those
of the same parentage (homognion). In the same way
they also used to say that he was guardian of those
who lived an orphaned life, thinking him to be the
father of all and in particular of those who have no
human fathers, and that he came to the aid of fathers
who were injured by their children. For human
fathers are the images of the universal father, Zeus b ;
Odyssey 9 xvii. 347 (but Kexprjficvoi dvhpl napelvai) and Iliad,
xxiv. 45 ; the latter is quoted by Plutarch at Moralia, 529 d
as Homer's. Others held that the line was interpolated into
the Iliad from Hesiod, see Schol. A ad loc.
b Plato, Laws 931 a, cited also with the same inaccuracy
(ayaA/xa for IBpvfia), frag. 86.
133
PLUTARCITS MORALIA
/xaTa to)v decov Svacre/SeZs, €t? avrovs dva<f>epovoi
rovs deovs, cov to. dydXfMara, ttjv hvooefieiav ware
cIkotojs €(f>7] rov Ala /cat vepuecrav tovtois /cat tt&oiv
ofxov rcov dSiKtov epyajv, dnep StrjpidjJLrjoaTO, ^aAc-
77*37 v aTrootSdVat €ktlolv. avrrj yap rj dp,OLJ3r) rcov
dSiKrjfjLdrajv ripLajpla tls ovoa rrjs dot/cta? d/coA-
ovdos.
47
Ibid. 336.
/cdS SvvajjLLV o' epSeiv lip ddavdroioi 0€oiolv.
*T6 [lev dveiv, 07T€p eltbdaoiv ol veojrepoi Xeyeiv,
€pO€LV OJVOfXOL^OV OL TTdAaiOl KOLL p€L,€LV . TO O
drrapxeoQai rcov irapovrajv Std rod dveiv iSrjXovv
/cat dvrjXas ras a7ra/)^ds' c/cdAow o 0' €i> 7rt>/ot
/JdAAe dvrjXds," cf>rjolv "Op,rjpos . . .*
To /xev ow /card Svvapav eoSetv dtfyaiptlrai iraoav
rr)v iroXvTzXeiav €7tl rfj irpo(f>do€i rrjs evaefielas r)8v-
irddeiav eladyovoav, koXcos ovv rod AaKOJVos elirov-
ros, os epcorrjdels Std ri evreXrj dvovacv €<f>rj on Iva
iroXXaKis dvcooiv. ovro) yap /cat Novfias 'Poj/zatots 1 ,
ojs AvKovpyos AaKeSaifJLoviOLS, npoaera^ev diro rcov
evreXeardrajv dveiv. to yovv pur) virtpfSaXXeiv rrjv
irepiovolav iv rfj Oepairela rcov decov TrpeTrajhiararov
Ion 7rapdyy€Xp,a rot? els avro puovov fiXeirovoi to
oaiov rr)v S' dyvetav /cat KaQapoTtyra fjudXcara rrpo-
rjyovjJLevoJS Set GTrovSd^eodai tols Upovpyelv fj,eX-
a Plato, Laws, 728 c, quoted also in connexion with the
Works and Days at Mor. 553 f.
b Cf. Quaest. Conv. 729 f, but this is a grammarian's
134
FRAGMENTS : OTHER NAMED WORKS
and those who do not respect the images of the gods
show their disrespect for the very gods whose images
they are . So that he was right to say that Zeus is indig-
nant with them and imposes on all alike for the unjust
deeds he enumerated a retribution that is a hard one.
For this is the repayment of wrong-doing, being a
M punishment that follows the heels of injustice.' ' a
Westerwick.
47
Do offering to the gods to suit your means.
*What more recent generations are accustomed
to call thyein (to sacrifice an animal), the men of old
used to name erdein (to do) or rhezein (to perform) b ;
by the word thyein they indicated the offering of a
portion from the food before one, and they called
such offerings tkyelai. " He cast thyelai on the fire, ,,
says Homer c . . . *
" To sacrifice according to one's means " excludes
all extravagance that might introduce high living
under the pretence of piety. The Spartan who was
asked why they made simple sacrifices returned a
good reply by answering " so that they may sacrifice
frequently." d Similarly Numa enjoined the Romans,
and Lycurgus the Spartans, to make sacrifices of the
simplest offerings/ Not to exceed one's means in
the cult of the gods is a most suitable maxim for those
whose sole concern is piety. And those who intend to
perform holy rites should take particular care of purity
commonplace, cf Schol. ABT on Iliad, ix. 219, Etym. Magn,
701. 36, Etym. Gud. 491. 38.
e Iliad, ix. 220.
d Cf Apophthegmata Laconica, 228 c ; Life of Lycurgus,
chap. 19. * Life of Numa, chap. 8.
135
PLUTARCH'S MORALIA
Xovot, rrjv fjuev iv avrfj ttj ^cofj — roiavrr) 8* ioTiv
oar) av iijdvTrjs fj rrdor]s doeXyeias rrdorjs aSt/ctas"
7rdoy)s efiTradelas' ravrrjv yap av etrroip,ev Kvpioos
dyveveiv, Kal jJLerd ravrrjv ttjv aTroyr\v tcov fipcoTCov
Kal tcov ttotcov Kara rd rraTpca rjOrj* /cat yap dXXa
aAAots* eoTiv, cov 6 /xeTacr^cov etpyerai tcov vop*L\Lcov
dvoicov — ttjv Se iv toZs opydvois iraoi rots' iepols,
rots' 1 tottois iv ols Set dvetv, rols rrepl to crco/xa
rjpicov /coa/xots". yeXolov yap rols KaOapcoTaTois
Trpooiovras ols Ovovoiv aKaddprois XP 7 ) ® -*' Tiarw,
r) iv rot? pbepboXvopbivoLS olkols tovto TTpdrrovras
r) pbotpav rep lepto rrpoodyovTas e/c twos /ze/xta-
op,evrjs ivepyeias r) ioOrjra <f>€povras dtcdOaprov,
ottov ye /cat ra> rrdvra 2 Kadaipovri rrvpl Traprjy-
yeXrat xpfjoOat, pur) i£ aKaddprov ot/cta? Xrj<f>devTL.
to S' 3 av lXdoK€o6 at tovs deovs rats aTTapaXeiTTTOis
orrovSaZs /cat rots' /xera tovtcov dveooiv, dpxopLevrjs
rjfiepas r) vvktos, olov ipacoToZs 7} dXXois rial roiov-
tois, ivSelKvvrai* /cat ort XP 7 ) tolls rotaurats" drrap-
Xcus rats' evrropioTOis drrdpxeodai tcov TrpoooScov*
avToZs, Sta rfjs ovvex^as rrjpovvrag avTCov to rrpos
rjp,as evpueves' r) yap IXecooiS ovk iKeivois 7rpoori0rj-
olv o p,r) etxov, dAA' r)p,as imTrfoeiOTepovs Trotrjoei
rrpos to puevovTCov avTcov del tolovtcov olol Trip eloi
puerexetv aKcoXvTcos' /cat tovto SrjXoZ to evpueves, to
puevecv rjfilv to ev del rrapa tcov Oecov, Kal cos itcelvoi
8iap,evovai,v del o/Ltotot ovrcs*.
1 rots added by F. H. S. koX added by Gaisford after nam
and after dvciv.
2 Gaisford : ru> iravrl all mss. save T (ra. iravra).
3 8' added by Bernardakis.
4 Gaisford : irepiohwv.
136
FRAGMENTS : OTHER NAMED WORKS
and cleanness, first in their own life — such a life is
one free from all indecency, all wrong-doing, all yield-
ing to passion, for this is what is primarily to be
meant by " being pure " ; secondarily we mean
abstention from certain foods and drinks according to
the customs of the country ; among different peoples
there are different things that it involves exclusion
from the customary sacrifices to partake of — and then
we must look to the purity of all the sacred instru-
ments, of the places where we have to sacrifice, of
whatever we wear on our persons. It is ridiculous
when approaching the purest beings to use any
impure means of sacrifice, either by doing so in pol-
luted rooms or by bringing to a shrine a share in the
profits of some tainted activity, or by wearing a dirty
garment. Why, we are enjoined to use fire taken
from a house that is not unclean, although fire puri-
fies everything. Again, the poet indicates that one
should never omit to placate the gods with libations,
at daybreak and nightfall, and with the associated
offerings, such as cakes or such-like ; and that one
ought to begin one's approaches to them with such
easily-provided first offerings, retaining their good-
will by the regularity of our observances. Propitia-
tion of the gods does not give them anything they
had not got, but will make us fitter for unhindered
communion with them, while they remain always
exactly what they are. And this is the meaning of
the word " good- will " (eumenes), that good (eu) at the
hands of the gods always remains (menei) with us, and
that they remain (menousi) always the same. a
Wyttenbach.
a The word eumenes is often used of the gods, derived
from menos, " disposition," not menein, " remain.' Ancient
137
PLUTARCH'S MORALIA
48
Jbid. 342-343.
tov (fyiXeovr* cVt Satra /caAetv, tov 8' i^dpov £a-
cxar
tov Se fidXtara KaXelv os tls oeOev iyyvdi vaUi.
Tavra /cat tol iiropLeva tovtols irepl tcjv npos
tovs cf)iXovs /cat yeirovas 1 KadrjKovrojv e^et rrjv
rrapaiveoLVy ovk ovtol evrjdiKa 2 to? tlolv e8o£ev, dAA*
€19 €Vy€V€S TjdoS KCU Sc£toV TTpOOayOVTCL TOV 7T€l66-
fjievov. ov yap Set ro\ avra ^tAots" /cat ixOpois o\tto-
StSoVat ouS' o/jlolcos €Karepovs opLOTpaire^ovs 7rotet-
a#at /cat 6fJLoo7rov8ovs , rjyovpbevovs /cat rpdVe^av
Pojjjlov etvai rrjs 'Eorta? /cat 0€a)v 3 7ravra>v tcov ttjv
rpo<f>7]v Scoprjcra/jLevcov. 6veiv /zev ovv /cat vp,V€LV A
vojjlos irpo rod ttjs Tpo<f>r}s dt/facrflar 0€t OVV flTj tovs
ixOpovs dyetv eirl Satra <j>i\Lav 8rj VTroKptvopbevovs,
dAAd tous oVto)? (f>i\ovSy ols /cat Koivojveiv ooiov <bs
tt}s dXXrjg (^tAta? oura> /cat aAa)v /cat ottovScov /cat
carta? /cat <f)iXocf)poovvrjs . /cat yd/) et a>9 erv^e /cat
rous 1 e^Opovg toTicofJuev, ri Tronqooiiev €K€lvojv rjfju&s
iv fjudpei kolXovvtojv em to. o/xota; /Z17 vttclkovovt€S
ydp dSiKYjoofjiev tovs viraKovoavras , V7tclkovovt€s
Se TrporjoojJLeda iavTovs dvOpcoirois airexOais Sta-
/C€tjLteVot9.
1 Westerwick : yovc'a?.
2 F. H. S., c/. apcXrcpov, Moralia, 530 d : rjdiKd,
3 0ca)v transferred here by F. H. S. from after carta? six
lines below.
4 vfivelv QLR : vfuv A : 17/xtv ZB.
etymology is concerned not with the history of words, but
with finding hidden " truths " in them.
138
FRAGMENTS : OTHER NAMED WORKS
48
Invite your friend to dinner, leave out your foe ;
Above all ask the man who lives near by.
This and the succeeding lines give advice on duties
to friends and neighbours, and are not silly, as some
have thought, but tend to bring the man who follows
them to gentlemanly and courteous conduct. It
would be wrong to treat friends and enemies in the
same way, or to invite both on an equal footing to
share our board and our libations, since we believe
that the table too is an altar of Hestia and of all the
gods by whose gift we have our food. It is indeed the
custom to sacrifice and sing a hymn before touching
food. One should not, therefore, bring one's enemies
to a feast under a mask of friendship, but one's real
friends, who may lawfully share one's salt, one's
libations, one's hearth, and one's hospitality, just as
they share all else that friendship offers. 5 And in-
deed, if we indiscriminately entertain our enemies,
as well as our friends, what shall we do when they in
their turn invite us to similar occasions ? If we
decline, we shall be unfair to them, since they did not
decline our invitation ; if we accept, we shall abandon
ourselves to the mercy of persons who are ill-disposed
towards us.
Westerwick, who would extend the extract further.
* Cf. Be Vitioso Pudore, 530 d.
b Cf. Quaest. Conv. 707 c.
139
PLUTARCH'S MORALIA
49
Ibid. 346, 348.
rrrjixa kclkos yeircov, ooaov r aya66s p^ey* ov~
eiap . . .
ovo av povs aTroAoLT et jxr) ytirojv kclkos eurj.
Tavra /cat 8ia rrjs ioropias 6 HAovrapxos em-
aTuxjaTO* /cat yap AlrtoAovs /cat 'A/capydVas 1 , "EA-
Arjvas ovras /cat yelrovas, €KTpiifjaL otd rrAeovetjiav
aAArjAovs, /cat XaA/c^oovtous /cat Bv^avrtovs Sta
r^v €ficf)VTov SuoyzeWtav 7rept cr/caA/xoi; 1 SievexdzvTds
ev to) Hoanopa) vavp,axrjaaL 2 ' /cat €7rt rcov tSta>Tt/cd>v
yetrwaaeaw 77-oAAa jxev ayaOa avfi^aivecv oca rav-
TOLS, WS €7TL QAoLKKOV* /Cat KaTCOVOS , 7ToAAa Se T<X
eVavrta* ras yap yeirviaoeis a<f>opp,as rrpo^evtlv
€VLOT€ TToAAtOV €7T7)p€t,(x)V.
Avtos fM€v ovv top fiovv €t? 7rapaSeiy/za napeAafie'
Set S' €KT€LV€LV €7TL TOL O/XOta TO> Adyoy, J)S OVK <Xl>
ovSev 4, airoAoiro el p,rj 5 Sta rov yelrova. irpos a
/cat ol TTaXaioi vojjlol fiAerrovTts ioiKaiojoav rwv
airoXAvp,4v(jjv tovs yelrovas rrjv TLfirjv avveiodyeiv.*
50
(a) Tzetzes on 346.
(6) Scholia on 347.
(a) AetKWGL tovto nAourap^os". ejLuaro /cAea
1 Hemsterhuys added nXoLaplov twos after Tzetzes.
2 Duebner : vavfiax^aavras.
3 Gaisford : <f>vXaKov.
4 (bs ovk av ovbev] oaaovv av Duebner.
5 el firj added by F. H. S.
6 rrjv TLfjLrjv ovveioayetv QR : avvaXXayfidrajv AZB.
140
FRAGMENTS : OTHER NAMED WORKS
49
Bad neighbours are a curse, and good as great a boon . . .
You'ld lose no ox, were your neighbour not a knave.
Plutarch confirmed this by historical examples. The
Aetolians and the Acarnanians, neighbouring Greek
peoples, ruined one another by their aggressiveness,
and the inhabitants of Chalcedon and Byzantium
were led by their innate enmity to fight a battle in
the Bosporus over a quarrel about a thole. 6 And in the
case of private neighbours many advantages may arise,
as with Flaccus and Cato, c and many disadvantages
too : proximity sometimes provides the occasions for
many affronts.
Hesiod took the ox as an example ; but we should
extend what he says to cover anything similar, as
nothing would be lost except through a neighbour's
action . d With such things in view old laws con-
demned the neighbours to contribute among them
the value of lost property/
50
(a) Plutarch demonstrates this. He records that
« B.C. 330-270 and 230-205, Pauly-Wissowa, R.E. i. 1154.
6 I cannot identify this battle. According to Tzetzes, who
may have drawn on a fuller form of Proems' note, the thole
belonged to a small boat.
c Cato was launched in politics by his neighbour, L.
Valerius Flaccus, Life of Cato, chap. 3, 337 d.
d Cf De Audiendis Poetis, 34 b.
e Said by Heraclides (Aristotle, frag. 611. 38) to have
been a custom among the Cumaeans ; Hesiod's line is quoted
by him.
141
PLUTARCH'S MORALIA
yap <f>r)aw rj KdVa>va TnirpdoKOVTa tov dypov Xeyeiv
ore dyadov €^€t yetTova.
(b) Aeyerau on QepLioTOKXrjs -^aypiov TwrpaoKcov
€K€Xeva€ K7)pVTT€(jdai on dyadov e^et yelrova.
51
(a) Scholia on 353-354.
(b) Tzetzes on 353-354.
tov <f>i\€ovra (friXtlv /cat rep irpoaiovTi irpoaelvai,
/Cat 86fJL€V, OS K€V Sep, /Cat p,r) 86fl€V, OS K€V fJL7]
Sep.
(a) Tovtovs 6 UXovrapxos c/cjSaAAct tovs ort-
Xovs. 6 yap fJbeXXojv Xeyeiv otl tols dyaOols to
StSoVat TrpoorjK€i /cat cos x a ^P ovai 8l86vt€s, oltottos
av etrj Xeycov /cat StSoVat tco StSoVrt /cat pur) StSdvat
tco firj 8l86vtl' ovtco yap av ras 86o€ls dvayicaias
inoUi, tols 8e 7rpoKadr}yovfJL€vas tcov evepyeoicov
i£€KOl/j€V.
(b) '0 fi€v UXovTapxos tovtovs ojSeAt^ct tovs
otixovs, Xeycov ov8e7TOT€ av yeveodac <f>lXov, el tcov
<f>lXlU)d7)OOpL€VCOV €KOLT€pOS dvapL€V€L TTapOL TOV €T€pOV
Trpocf) iXiojdrjvat .*
52
Scholia on 355.
8ojT7J fA€V TLS €8cOK€V t d8cOTTj 8' OV TLS e8cOK€V.
ov oojTrjv /cat aocoTrjv ov Aeyei tov OeocoKOTa
7rpoT€pov rj fir) Seoa)/cora — /cat yap av /cat tovto
vwevavTicas eXeye tols nepl tcov dyadcov 86ypuaoLV —
142
FRAGMENTS : OTHER NAMED WORKS
Themistocles or Cato, when selling his farm, said
that it had a good neighbour.
(b) It is said that Themistocles, when selling a
piece of land, caused it to be advertised as having a
good neighbour.
51
Love him who loves, and him who helps you, help ;
To him who gives, not him who gives not, give.
(a) Plutarch excises these lines, on the ground that
it would be absurd if a man, who is going to say that
it is fitting for the good to give and that they enjoy
giving, should say that they give to him who gives
and give not to him who gives not. He would thereby
be making their gifts compulsory, and would have
eliminated initiative in conferring benefits.
(b) Plutarch obelizes these lines, saying that no-one
would ever become a friend, if each of two persons
who might act in a friendly way waits for the other
to make the first move.
52
A giver gifts, no gifts the giftless wins.
By " giver " and " giftless " he does not mean the
man who has or has not previously made a gift — that,
too, would of course have been inconsistent with his
a Life of Themistocles, chap. 18, Reg. et Imp. Apophthegm.
185 d. A. Pertusi, Aevum, xxv (1951), p. 152, argues that
Tzetzes wrongly ascribed this anecdote to Plutarch.
1 Bernardakis : irpo<i<f>i\La)drjvai.
143
PLUTARCH'S MORALIA
aAAa top h(x)p7]TLKov /cat firj SajprjriKov xapirojv
ififieXcov /cat ^apteVrajv. 6 TlAovrapxos et/ca£ct
TOVS TOIOVTOVS, OOOL TTpoalpeOW ScOpTJTLKrjV ZyOVOl,
tols cnfxiipi^ovoiv , ot XafSovres rrjv vtt* aAA^Aajv 1
pi<f>elaav o<f>alpav ovre Karexovoiv ovre avTiirep,-
TTOVGL TOLS fJLrj elSoOL G^acpi^eLV, dXXd Tols OLVTl-
7r€fJLipai Svvapuevois.
53
Ibid. 359-362.
os oe Kev olvtos eArjTOLL avaiOeLrjcpL murjaas,
/cat T€ crfjLLKpov eov, to y y €TTa"xya)oev cf)iXov rjrop,
el yap Kev /cat apiiKpov eirl opuKpto KaraOelo
/cat Odfjua tovt e phots, ra^a Kev pueya /cat to
yevoLTO.
Ao/C€t fieV a7T7]pTfJG0aL TOVTO TOV 7TpOpp7]8eVTOS*
exet he /cat awe^etav. eTreihrj ydp elirev on, kolv
rj crpbLKpov to d<f>aipe6ev, Trayyoi tov d<j>aipedevTa
Sta TTjv olkovglov d<f>aipeoLV, eTrrjyayev oti to opu-
Kpov irnaajpevofjievov piev pbeya ti ytVerat, a<f>aipov-
puevov S' els pbr]8ev KaTaArjyei- <jjot€ elKOTcos Xvirel
/cat to apucKpov d<f>atpovpLevov. /cat el tovto dXrjdes,
opdcbs ' AptGTOTeXrjs eXeyev oti xelpcaTov tcov ev
Ta> pta) to p,rj napd tovto Xeyopuevov el ydp /cara-
(f>povolTO <Ls puKpov eKaoTov /cat einXeyoipLev, " p,rj
TTapd TOVTO," KCLKWS 7Tpd£opL€V. 2 €V pbeV OVV Ot/CO-
1 dXXijXwv AZBR : aXkorpioiv Q. aXXcuv Bernardakis.
2 Duebner : Trpdtjoifiev.
° A similar use of this image, De Genio Socratis, 582 f ;
it may have originated with Chrysippus, S. V.F. iii. 725.
144
FRAGMENTS : OTHER NAMED WORKS
opinions about goodness — but those who are or are
not of the sort to give tasteful and charming favours.
Plutarch compares persons of this kind, who have an
inclination for giving, to ball-players a ; they, on
catching the ball that they throw to one another,
neither keep it nor pass it on to others who do not
know how to play the game, but pass it to players who
can send it on.
53
Whatever a man may seize in shamelessness,
However small it be, it chills the heart.
For set aside a little on a little,
And do it often ; that soon grows to much.
This is thought to have no connection with what
has gone before ; there is, however, in fact a con-
tinuous thread. For after saying that even if what is
taken is small, it " chills " him from whom it is taken b
(since it is taken against his will), the poet added that
an accumulation of small things constitutes a large
thing, and that to go on losing small things ends in
having nothing, so that a man who loses even a small
thing quite reasonably feels hurt. And if this is true,
Aristotle was right to say c that there is no worse
phrase in life than " Not enough to matter " : if each
item is disregarded, as of little importance, and we
dismiss it with a " Not enough to matter,* ' we shall
come to grief d ; we shall go hungry if we are always
6 This interpretation of Hesiod's line is defended by Wila-
mowitz, although others think the meaning to be that the
taker loses his peace of mind.
e Perhaps in a lost exoteric work ; the fragment is omitted
by Rose.
d Cf. MoroHa, 85 e, and Wyttenbach's note there.
145
PLUTARCH'S MORALIA
VOfALCLlS XtJMiO^OfMeV TOVTO OL€L €7rd8oVT€S* €V Sc Tjj
Siairr} voarjaojxev noXAaKis [lev irapopcovres to op-
66v, Xeyovres 8e ravrrjv tt)v <f>covrjv rj yap kolO* ev
l/caarov eXXeiipis fMeydXrjv adpoi^ei rols rrapopcooi
rrjv f}Adf}r}v.
54
Ibid. 368-369.
dpxofxevov 8e nldov /cat XrjyovTOS Kopeaaodou,
fjLecraodi fyetSeaOai" SetXrj S' £v rrudpLevi <^etSc5.
Kat eV rols Trarptot? 1 iarlv ioprrj Tli&oiyta* /ca#'
rjv ovr€ oiKerrjv ovre puoOcoTov etpyecv Trjs drroXav-
oetos rod olvov defurov rjv, dXXd Ovaavras rraoi
/L&eraStSovcu rod 8<jbpov rod kiovvoov. /caAcos ovv
elprjTai 8elv ' dpxofjuevov iridov KopeoaoOai," /cat rfj
ioprrj ov[j,<f)<j[)va)s z ' Set 4 Se /cat <f>€i8ovs rajJbLevofJLe-
vois* rr)v drroXavoiv, loot* /cat eloavdis rjfjuv yeve-
adai /cat avflts'. el S' drravaXojdevTos rod rrXeioTOV
to XenropLevov oXlyov etrj, x^X€Trr)v etvat rrjv </>€l8cl).
tovto 9 ydp, </>r)GL, Ta^a aV /cat Tparreir] /cat a^p^-
qtov yevoiTO toIs (f>€iaap,€vois.
1 ivlois Trarpios Bernardakis. h> r. 'Adyvaicov TrarpioLS Wester-
wick.
2 UidoiyLa Duebner.
3 <7Vfi<f>a>va)S AZBQR : avfufrtoveiv TL.
4 Setv Pertusi.
6 Wyttenbach : <j>€i$ovs rafiL€vofidvovs. faibovs (or feiBcadai)
146
FRAGMENTS : OTHER NAMED WORKS
using this incantation in our housekeeping, and our
way of life will result in illness if we often disregard
the rules of health with this remark. A deficiency
item by item piles up a mass of harm for the careless.
Wyttenbach.
54
Starting the jar and finishing, drink your fill,
Go slow between : no good to spare at the bottom.
Among our ancestral customs is a festival called
Pithoigia a (opening of the jar), at which it was for-
bidden to bar either a slave or a hired man from en-
joying the wine. The rule was to sacrifice and then
give everyone a share of Dionysus' gift. So it is well
said, and accords with the festival, that one should
take one's fill when the jar is started. But we also
need thrift, husbanding our enjoyment, so that we
may have it again and again. But if most of the wine
has been consumed and there should be little left,
then it is hard to be sparing " b ; the poet means
that this little might well go sour c and become use-
less to those who had been sparing of it.
Wyttenbach, Patzig.
° Plutarch may not have said exactly this, since the festival
at Chaeronea that corresponded to the Athenian Pithoigia
was called the " Festival of the Good Spirit, " Quaest. Conv.
735 d, 655 e.
b The text commented on may have had ^aAc-m? for SclXtj.
e Cf. Quaest. Conv. 701 d-f ; Geoponica, vii. 6.
fxcaovvTos rafiL€vofi€vois Gaisford. fcibeaBai rov fiecrov rovs r.
Pertusi.
6 TOVTO AQLR : TOT€ ZB.
147
PLUTARCH'S MORALIA
55
Ibid. 370-372.
fiiodos 8' av8pl (f)lXa) elprjfjbevos dpKios earco.
/cat re Kaoiyv-qro) yeAdoas inl fidprvpa deadac.
TTLOTieS dp TOL OfACOS Kol aTTlOTLCLl OjAeGOLV dv8paS .
Tovrovs 8e rives tovs gtlxovs i^efiaAov, 6 8e
UXovrap^os iyKpivec oelv yap /cat rov <j)LAov avvep-
yov 7rapaXafJL^dv€LV eirl ajpiopbevcp jjlloOo)' eyjdpav
yap 7rpo^€V€L to ttjs djjboifirjs /xera to epyov eAAnres
d&OKrjTCos 1 vndp^av. tovtco S' ofioiov /cat to Ta
TTpos tovs dSeAfovs ovvaXAdyfiaTa p,r) dfxdpTvpa
7roi€La6ac to S' €TTa-)(d€S dcfraiptov elirtv otl yeAdaas,
tovt€Otlv ojs irai^ovTas /cat [jbTj oirov8d£,ovTas . 2
ttoAAovs yap dnoAeadaL 8 id to iriOTevcraL tlolv ols
amoTeiv 8eov, dTriOTrjoac 8e 7raAtv ols 7TiOT€vaai
8eov.
56
Ibid. 375.
os 0€ yvvaiKi TreiroLue, tt€ttoiu o ye (prjArjTTjoc.
Tovtov 6 TLAovTapxos ^aparret tov art^ov.
1 Wyttenbach : dboKrjrov.
2 See Schwyzer, Oriech. Gramm. i. 81 1 3 , but some words
may be lost, as Dr. Dawe suggests, irai^cjv . . . onovbd^wv
Pertusi.
« W. J. Verdenius, R.E.G. lxiii (1960), p. 350, notes that
Aristotle, E.N. 1164 a 25, explains in the same way, but
does not explicitly ascribe the lines to Hesiod : they are
absent from most mss. and P. Oxy. 2091. Plutarch, Life of
148
FRAGMENTS : OTHER NAMED WORKS
55
Promise a friend his wage, and see you pay him :
Laugh at your act, but bring a witness in
Even when doing a deal with your own brother.
Trust and mistrust alike have ruined men.
Some have excised these lines, but Plutarch in-
cludes them, because it is right that even a friend
ought to be engaged as an assistant at a definite
wage, since it causes bad blood if, when the work is
over, a the reward turns out to be short of his expecta-
tions. The injunction not to make unwitnessed
agreements with one's brothers is of the same sort.
To remove the invidiousness of this the poet said
that a man should do it with a laugh, that is as if in
jest and not in earnest. Many people have been
ruined by misplaced trust or distrust. 6
56
Who trusts a woman, puts his trust in thieves.
Plutarch expunges this line. c
Theseus, chap. 3, says that some ascribe v. 370 to Pittheus, a
view for which he cites Aristotle (frag. 598) ; he quotes 371
as Hesiod's in De Vitioso Pudore, 533 b.
b One can do nothing but translate this scholion as it
stands, but note that it must be a distortion. What it puts
forward as Plutarch's reason for including the disputed lines
is merely an explanatory paraphrase of them, in typical
scholiast's style, but no-one can have condemned the lines
on the ground that they were not intelligible.
c Perhaps because he had a better opinion of women ;
other guesses about his reason can be found in Wilamowitz's
commentary.
149
PLUTARCH'S MORALIA
57
Ibid. 376.
fAOWoyevqs Se ttolls gco^ol narpcoLov of/cov. 1
A6^€L€V av cLtottos 6 gtlxos etvat /cat ayavaKTOvv-
tos or i yeyovev ov pbovos Ttp 7rarpL pb^woTe, <f>r)-
alv 6 HAovrapxos, /cat UXdrcov enerai rep 'HatdSa)
/cat 'RevoKparrfSy /cat AvKovpyos rrpo tovtcov ot
Trdvres cpovro 8elv eVa KXr)povop,ov /caraAt7retv /cat
tovto rjv to V7t6 'HcrtdSot; Xey6p,evov.
58
Tzetzes on 378.
yrfpaios 8e Odvois 2 erepov 7rato' eyKaraXeiTrcov.
Ot irepi UpotcXov /cat UXovrapxov dhiavor^rov
tovto <f>aoiv etvac /cat irepiooov.
59
Scholia on 380.
nXeLcov puev nXeovajv pueXeTrj, puei^cov S' €TndrjKr).
MrjTTOTe 8e, <f>rjolv 6 IlXovTapxos, e/cetvo Xeyec to
1 There are old variants aa>£oi and cfy, the latter requiring
v. 377 to complete the sense. Since the scholiast speaks of
one line, he must have read oa>t,oi. 2 ddvoi Hermann.
« Laws, 923.
b Frag. 97 Heinze.
c Elsewhere Plutarch condemns Hesiod's sentiment, De
Fraterno Amove, 480 e.
150
FRAGMENTS : OTHER NAMED WORKS
57
And may there be an only son, to preserve
His father's house.
This might be thought an extraordinary line,
written by a man who was repining that he had not
been his father's only son. May it not be, says Plu-
tarch, that Plato ° and Xenocrates b follow Hesiod,
and Lycurgus before them ? All these men thought
that one should leave one's property to a single heir ;
and this is what Hesiod meant. c
58
May you die old and leave a second son.
Proclus and Plutarch say that this is unintelligible
and could be dispensed with. d
59
More goods, more cares ; but greater is the gain. *
May it not be, says Plutarch, that his meaning is
d Translated as above the line is not intelligible after v.
376, " May you have only one son to keep his father's
estate." Some suppose Hesiod to have meant, " if you have
a second son, may you die old, having had time to accumu-
late wealth enough for both." More probable is Hermann's
emendation, which gives the sense, "And may he (sc. your
only son) die an old man, leaving another son in his turn."
* So Plutarch seems to have understood the text. But he
must have neglected the previous line, which requires a
different interpretation, viz., " Yet easily could Zeus give
untold wealth to a numerous family : the more they are, the
more trouble they take, and greater is their gain."
151
PLUTARCH'S MORALIA
rod Ad/jLTnSos, on irXeiajv fjuev rj <f>povrls irrl rod
TTAeiovos TTAovrov, jJueuQcov o rj enioocris, rjv ernur)-
ktjv" elnev, avrod ovvav^ovros iavrov rod irXovrov
Std rr)v ru>v opydvcov evrropiav /cat rwv VTrrjper&v.
o /cat 6 Adfnris etprjKev ipcorrjOels nebs iKrrjoaro rov
nXodrov rov 1 p,ev yap 2 oXiyov €<f>rj ^aAeTrd)?, rov oe
ttoXvv paSicos, ttoXXcjv ovrojv rjSrj ra>v vnovpyovv-
rojv.
60
Ibid. 391.
yVjJLVOV OTT€Lp€LV.
KdAAtov 8i <j>r)oiv 6 UXovrapxos /xerd rov oiropov
verov ov/Jbfirjvai rj npo orropov SrjXov oe* rd ydp
fjuerd HXeidSa orrapevra /cat npo rporrcbv <f)V€od ai
ipSofioua — iv Alyvrrrcp 8e /cat rpirala — rd 3 8e fxerd
rpoirds fjLoXts iv rpirrXaoicp rovrov rod ")(p6vov.
ovrojg rd imyeveadcn, verov dyadov jjl&XXov r) ro
rrpoyeveaOou. ol S' dp^atot /cat rrpco'Cairepov eorrei-
pov, cog SrjXov e/c rcov 'EXevaivtcov reXercov, iv at? 4
iXeyero, " Trap id i 5 Koprj yi<j>vpav doov ovttoj rpirroXov
8rj."<
1 ttXovtov rov added by Bernadakis.
2 yap omitted by LR. 3 raTL: rov AZBQR.
4 Bergk : ots.
6 Bergk : ndt.
6 Wilamowitz : rpirroXeov 8e QR, and probably A.
° An Seni Sit Gerenda Res Publico,, 787 a ; Lampis was a
merchant operating in Aegina, and according to Demos-
thenes, xxiii. 211, the greatest ship-owner of that time.
6 This is a misinterpretation of Hesiod, according to which
he meant, not " prepare for hard work when you set out to
sow," but " sow while it is still warm enough to need few or
152
FRAGMENTS : OTHER NAMED WORKS
that of Lampis' aphorism, namely that although
more wealth involves more anxiety, its increase, which
Hesiod calls " gain," is greater, because such wealth
multiplies of itself through making it easy to procure
tools and servants ? That is what Lampis said when
asked how he had got his riches : "I made my little
competence, " he answered, " with difficulty, and my
fortune easily , a as by then I had many men to serve
me.
60
Strip to sow.
It is better, says Plutarch, for rain to occur after
sowing rather than before. 6 Clearly so, for seed sown
after the setting of the Pleiads c and before the winter
solstice sprouts after six days, and even after two
days in Egypt, whereas seed sown after the solstice
takes at best three times as long to sprout. It is so
much better for rain to come after the sowing than
before. But the ancients sowed even earlier, as is
shown by the rites of Eleusis, in which they used to
say : " Come forth, O Maid, to the bridge : they
have all but done the third ploughing/' d
no clothes," cf. Virgil, Georgics, i. 299, " nudus ara, sere
nudus : hiems ignava colono."
c Hesiod has just said that ploughing should begin at the
setting (at sunrise) of the Pleiads, early November in his time.
d Carmina Popularia, fr. 50 Diehl, 9 Bergk, 31 Page.
Text and meaning are uncertain. The Eleusinian mysteries
took place in mid-Bo£dromion, corresponding roughly to
September. The bridge may be that over the Attic Cephisos,
which is mentioned in connexion with these rites, Wilamo-
witz, Griechische Verskunst, 286. The first ploughing is in
the spring, the second in the summer, the third at seed-time,
to cover the seed : Varro, Res Rusticae, i. 29, " tertio arant
iacto semine " (Mazon, pp. 111-112).
153
PLUTARCH'S MORALIA
61
Ibid. 414-421.
rjfjbos 8rj Xrjyei fJLevos otjeos TjeXcouo
KaVfACLTOS ISaXtfJiOV jJL€T07TCtjpLv6v OpL^pTjGaVTOS
ZjTJVOS . . .
rrjfJLOs dSr^Krordrrj ireXeran, rfirjdeicra Gi8rjpco
vXrj.
Ae'ycu S' aV /cat ttjv 1 afipcoTov vtto tcov iyyivo-
puevcov drjpiStwv tols (J>vtoZs , cos d8rj KTordrrjv ovgclv,
olov Qpnrcov /cat reprjSovajv, a 8L€fjL<j>v€Tai tols
8ev8p€GL G7]7TOfJi€VrjS TTJS €V GLVTOLS VypOTTJTOS. TO
8* €V TOVTCp tfXoTOfJb€LV 6p06v, OT€ £rjpCL fJL€V €GTL TO.
8ev8pa, aVoScSaj/coTa tov olk€lov Kapnov, /ecu
OVK€TL KafJLVei, 7T€pl TTJV €KTpO<f>7]V OLVTOV , fJL€TpLCLS §€
€TVX^V VypOT7)TOS dXX OX) TToXXrjS Tj8t] TTpOS TO
OLK€LOV, TOLS 2 T€fJLVOVGLV 0)OT€* fJLTj OrjTT€odai fJL€TOL
TTJV TOfJLrjv €69 O TIVOLS fiXtTTOVTaS Kdl cf>0LVOVG7}S
refJLvetv ttjs oeXrjvrjs dXXd fJbrj TravoeXrjvov {17)8*
av^avopbevrjs' rj yap tov cf>cdros €7tl8ogis vypoTtpa
ttoi€i to. 8ev8pa KOLi ev€7TL(f>opa refivopbeva rrpos Trjv
GTJlfjLV.
62
Ibid. 423.
oXflOV fJL€V TpLTToSrjV.
HoXvs iv tovtois 6 TiXovrapxos dfivvopievos tov?
yeXcovTas tov 'HoxoSov rrjs apiiKpoXoyias, koX II Aa-
rojva Xeycov nepl ttjs tcov gk€vcov iv olkois StetAc^-
1 rqv] avrrjv Pertusi. 2 tot€ Pertusi ; TL omit.
3 T : coar€ yc.
154
FRAGMENTS : OTHER NAMED WORKS
61
But when the fierce sun's might desists at last
From sweaty scorching heat, once Zeus has sent
The autumn rains . . .
Then iron tools fell timber that's least gnawn.
But he may also mean, as being " least gnawn,"
the wood which has not been eaten by the little
creatures that occur in growing things, like wood-
worms and borers, which are generated in trees when
the moisture in them putrefies. It is the right thing
to cut timber at this time, when the trees are dry,
having yielded their proper fruit, and are no longer
burdened with the nourishment of that fruit. At the
same time they have been given only a moderate
access of moisture, 6 not a great deal yet, in addition
to their own — right, that is, for men who are cutting
so that the timber shall not rot after they have cut
it. With an eye on this some people are said to cut
when the moon is waning, not at full moon or waxing.
The reason is that the increase of light makes the
trees moister and so prone to decay when cut. c
Pertusi.
62
A three-foot mortar.
Plutarch strongly rebuts those critics who make fun
of Hesiod for his petty detail ; he says that Plato
discoursed on the proper size of domestic utensils , d
a Cf. Quaest, Conv. 636 d, where okvZtt€s (insects that live
under the bark) take the place of Opines.
b i.e., from the first autumn rain.
c Cf. Quaest. Conv. 659 a, and frag. 109. Athen. 276 e,
Theophrastus, Hist. Plant, v. i. 3, Geoponica, iii. 1.
d Laws, 746 e.
155
PLUTARCH'S MORALIA
6ai avfjupberpias /cat AvKovpyov irepl rr\s r&v dvpcov
KaraoKevfjs, lv* dno jrplovos coat /cat neXeKecos
fjbovov aTTOiKikoi. oelv 1 ovv dnoSex^^dai /cat rov
'HcrtoSov fJLerpa napaSovra /cat SXpuov /cat vrrepov
/cat d£ovos /cat a<f>vpas. /cat rovs dpxatovs 8e ttoXvv
/cat rovrcov TToielodai Xoyov /cat ra>v evperwv Hdfi-
<f>cov fj,€v TLfJbdv Store rov Xvyyov npcoros evpe /cat ro
€/c toutov (f>a)s elcrqyayev ets re rd lepd /cat r^v
totav xpj]<7iv, rov he tojv IItT#€OJi> 2 Srjfiov Bid rovro
ovtojs* ovopbdcrai,* Scon rwv ttLOojv eirevoriaavro rrjv
7rAacrtv coore firj rrjv rroXvreXeiav 7rpoorJK€LV davfid-
t,eiv dXXd rrjv ra>v xP €L(XJ 8tov, kSlv evreXrj rvyxdvrj,
TT€pnroLr)oiv.
63
(a) Scholia, 426.
(6) Hesychius, s.v. SeKabwptp afia^y.
rpiGTridaixov S' difjlv rdfivecv 0€/caoo6/>a> djjid^rj.
(a) ^TTidapjf] fiev eoriv dnXcodeiarjs rfjs x €L P°$
dno rod dvrcxeipos em ro aKpov rov apbiKpordrov
SaKrvXov Scdarrjfjba . . . Stopov 8e ro avro ttojs
/cat 7raAatCTT^, dAA' avrrf /xev e/c rcbv reoodpcov
Sa/cruAa>v opdcbs ovvredevrcov, Swpov 8e rovrcov
ovorpa(f>€vrojv /cat rov dvrixeipos eyepdevros .
(b) Ae/caSdioa) dp,d£r}' rjs r) bidder pos rcov rpo-
X&v Se/ca SwpcovJ h&pov 8e, <hs p,ev rives, r)
1 Wyttenbach : Set. 2 Uidecov Z, Lenschau.
3 8td touto ourcus added by ZB. ovtcds alone would have
sufficed. * ovopdadcu Fischer.
6 aTTo tov avrlxeLpos added by Schultz.
• avryf Pertusi : otircos. ofrros (with iTakatarrjs) Gaisford.
156
FRAGMENTS : OTHER NAMED WORKS
and Lycurgus on the making of doors, to ensure that
they should be unornamented and made by saw and
axe alone , a We should therefore welcome Hesiod's in-
structions about the measurements of mortar, pestle,
axle, and wedge. Moreover, the ancients attached
much importance to these things : among other in-
ventors, they honoured Pamphos because he was the
original inventor of the lamp and introduced lamp-
light into temples and into private use, and they gave
the deme of Pithos b its name because its members
conceived the idea of moulding jars (pitkoi). c So it is
not costly elaboration that we should admire, but the
procuring of useful objects, cheap and simple though
they may be.
63
Cut a three-span rim for a ten-palm waggon.
(a) A span is the distance from the thumb to the
tip of the little finger when the hand is spread open.
... A palm and a hand's breadth are much the same,
but the latter is obtained by placing the straightened
fingers side by side, whereas the palm is got by
closing the fingers and extending the thumb. d
(b) Ten-palm waggon : one of which the diameter
of the wheels is ten palms. According to some
° Cf Life of Lycurgus, chap. 13.
b An attic deme in the upper Cephisus-valley. The de-
motic is normally UiOevs, but Hirdevs is found in one inscrip-
tion (ii cent, a.d.) and in Harpocration's lexicon.
c Stephanus of Byzantium, s.v. Tlldos.
d The extended thumb must be placed alongside the bent
fingers.
7 b€Ka8<opos Musurus.
157
PLUTARCH'S MORALIA
7TaXaLGTTj' d)S S' €T€pOL, OTdV TOVS T€GOapaS SoLKTV-
Xovs ovorpeipas iyeiprjs rov dvTiyeipa
b Cf. QuaesL Conv. 642 e.
169
PLUTARCH'S MORALIA
Gcfxxyevrajv rj iv rots 8ep[xaaiv ivovaa 8vvapa,s p>i-
vei. 8etv ovv €K rovrojv elvai tol VTroSrjfiara' 8elv
8e kolI 7tlXols €v8odev \prjodai ov\L$veoQai rots
7togl SvvajjievoLS kcu fi€il^6va)s dXeaiveiv rd yap
aKpa pbet^ovos Setrac ftorjdecas cos rroppodrepov ovra
rod jjbeaov, iv cS ro €pb(/)vrov deppuov.
75
Ibid. 548-553.
rjoo'Cos 8' irrl yalav drr* ovpavov darepoivros
dr)p 7TVpo(f)6pos rerarai \xaKaptov irrl epyois*
os re apvaadpuevos rrorapL&v oltto alevaovroov,
vipov vrrep yairfs dpdels dvefioio OveXXr),
dXXoT€ JJb€V (P V€L TTOTL €G7T€pOV, ClAAot' drjGL
TTVKVa QprjLKlOV Hop€(X) V€<f>€OL kXoV€OVTOS .
*TauTa Xeyerat (f>vacKCos rrepl rcov els rov depa
<f>€pop,€VO)V €K rCOV VypCOV rCOV €7TL yfjs oloV TTOTCL"
pucov r) Xcpuvcov dvaQv\xidoecov . . . rrjv 8e Qeviv
avrov puera^v 1 yrjs koli ovpavov rdaiv iKaXeoev cos
Kal els viftos x^P ^ 7 " ^ kcli els tcl KolXa Kara8vo-
puevov rrjs yf\s- rovrov 8e <f>rjaiv and rcov rrorapicov
dpvodjxevov ras drpbi8as atpeoOac vrrep rrjv yrjv
dvdyovra ravras * 8id yap rr)v ifjv£iv to Oeppiov
eloco rrjs yrjs elpyopuevov dvarrepLTTei ras drpbi8as
Kal €K rcov rrorapicov rcov iv avrfj Kal e/c rcov
<j>pedrcov % Kal eoriv I8elv rovro ivapycos drroreXov-
puevov drro rcov aXvKCov 2 Kal <f>pearLcov dvd8oaiv
ecodev roiavrrjv drpLco8rj. 6 ovv dr)p Se^opuevos
ravras vifsoZ 8id rrjs rcov dvepucov avarpo<f>rjs , Kal
1 avrov fieragv F. H. S. after Pertusi : /xera^t) avrrjv.
170
FRAGMENTS : OTHER NAMED WORKS
contained in their hides is preserved. So footwear
should be made from them. And we should use felt
inside, that can mould itself to the feet and give
greater warmth ; this is because the extremities need
more help to resist the cold, being further from the
centre of the body where the innate heat is.
Wyttenbach.
75
At dawn upon the earth from starry heaven
Stretches a mist, wheat-bringing for the fields
Of rich men ; drawing from ever-flowing rivers,
Raised high above the earth by swirling wind,
Sometimes it rains at evening, sometimes blows
When Thracian Boreas drives the thickening clouds.
*This is an account, based on natural science, of
the exhalations which are carried into the air from
wet places on the earth, e.g., rivers and marshes. . . .
He used the word " stretching " of its position be-
tween earth and heaven because it finds its way to a
great height and also sinks into the hollows of the
earth. And he says that it draws vapours from
rivers and then rises above the earth taking them
with it.* Owing to the cooling effect (sc, of the north
wind at dawn) the heat of the earth is confined in
its interior, and causes vapours to rise from its rivers
and wells. It is possible to see how this heat clearly
effects a vaporous exhalation of this sort at dawn from
the water of salt-pans and of wells. The air receives
these vapours and carries them up high by wind-
a Cf. Quaest. Nat. 915 b. We have here, as in frag. 76,
an example of the widespread view that in the face of cold
heat may concentrate itself and so gain in effectiveness.
2 Pertusi : clAikwv.
171
PLUTARCH'S MORALIA
OTOLV TOVTO y€V7]TCLL TOT€ fl€V COS TTpOS €07T€paV V€l,
tpvxOetorjs 1 rrjs arfAiSos, rore Se els TrvevfJuaTcov
fjLerapdAAei ovoTaoecs.
76
Ibid. 559.
rfjfJLos TOjfJLiav flovaiv, iir* dvept, 8e rrXeov etrj
dpfxaXirjs' (JLOLKpal yap inLppodot evcfrpovcu elotv.
Ata tov x €l ^P lov IM)va Tpo<j>7]v irXeiova /ceAeuet
StSoVat, tolls p>€V poval to rjfXiov ttjs elcodvias npoo-
TlOeVTGL, TOIS S' dvdpCOTTOLS TtXzOV Tj TO TJfJLLOV €t
firj dpa to rjfJLiov /cat to nXeov Set ovvTaTTeiv, iv
djj,(f>OT€pOLS irXeov rj to rjpbcov otSa> 2 tls tov edovs'
7T€TT€Tai yap ^et/xoDvos" ovtos rj Tpo<f>rj jjl&XXov iv
fJLT]K€L TCOV VVKTCOV T\ T€ ydp depflOT^S €LOCO Kadtipy-
fjuevT] Sta Trjv e^codev ttvkvcooiv nXecova Sa7rava #
/cat pbrJKOs at vvktgs k\ovoai irXeiova ttIttovgl Tpo-
<j>rjv, z fjv " dpp,aXidv " elwev cos 7rpoo(/>tXrj tols rpe-
<f>OfJL€VOLS /Cat evdpfJLOCTTOV .
77
Ibid. 561-563.
Taura <f>vXaoo6fjL€vos . . .
Tovtov /cat tovs e£fjs 8vo Staypa^et 4 UXovTap-
1 hiaxOttorjs R. 2 Bernardakis : Sihcom.
3 ttjv rpo<f>rfv Q.
4 L : dvaypd<f>€i AZBQ : ypd<j>€i R. Trepiypdfat, Dimitrijevic.
a i.e., in addition. The author of this note has strangely
172
FRAGMENTS : OTHER NAMED WORKS
currents. When this happens, sometimes it rains at
evening, when the vapour is cooled, but sometimes
the vapour changes to form winds
Sandbach.
76
Half-rations for the oxen now, but more
For men : the nights are long, and that's a help.
He tells us to give more food throughout the winter
month, adding a half to the cattle's usual quantity,
and more than half for the men — unless indeed one
should take " half" and " more " together, so that
one would give both more than half the normal.
Food is better digested in the winter, during the
long nights. For not only does the bodily heat, being
confined inside by the closing up of the body's surface,
consume more, 6 but since the nights are long men
digest more food, which the poet called harmalia as
being welcome and well-adapted e (euharmoston) to
those it nourishes.
Westerwick.
77
Guarding against this . . .
Plutarch strikes out this verse and the two succeed.
misunderstood Hesiod, who plainly intends the cattle, with
no work to do, to replace eating by sleeping, and may have
meant the men to have something between half and full
rations.
b Cf. Quaest. Conv. 635 c, Be Defectu Oraculorum % 411 c.
c Adjectives also joined at Moralia, 141 a, 697 d (Wester-
wick).
173
PLUTARCH'S MORALIA
Xos. . . . tovtcov 8e 8iaypa<f>evrojv aKoXovda ra
*78
i&s- 1
Ibid. 571.
dAA' ottotov <f>€peoiKos .
'0 [lev @p&£ kiovvoios eAey€ <j>ep4oiKov rov ko-
yXLcLv, €7nTLjJL7JaaL 8e (f>r)aiv 6 WXovrapxos 2 avrcp
riva tovto Xeyovrt 'Ap/cdSa- elvai yap ev 'A/)/ca8ta
rov <f>ep€oiKOV opdv iieXiTTyf ioiKora ofJUKporaTov
K(ip(f)rj Kal avp<f>€Tov iavrcp ovvdyovra areyoTroieL-
adai 8 id tovs ^etjitcuvas'. 4 fiatvew 8' dvd rd (/>vrd
depovs* rov 8e koxXLolv firj <f>aiveodai dtpovs, aAA'
orrorav Sfifipos yevrjrcu dvaSvo/xevov 5 8cd tcov <f>VTtov
f3atV€Lv eA/covra to Kod<f>ov etjornodev SarpaKov.
79
Ibid. 580.
tjojs, r\ re (f>av€Loa noXeas ine/S^ae KeXevdov
dvdpibiTovs.
T6v fJL€V OVV "OfATJpOV (f>7]OLV 6 HXoVTCLp)(OS €TTl-
1 All mss. but R have £t;i\s ?j.
2 6 VlXovrapxos added by Maes.
3 opdv fjLcXiTTT)] oKiovpov pvyaXfj Pertusi, cf. Et. Magn. s.v.
<f>€pioiKOS' . . . €VLOL $€ t,(x>OV XeVKOV OflOLOV yaXfj VTTO SpVOl KCU
iXatcus (read iXdrcus with Meineke on Hesychius) ywopcvov,
fiaXavrjcfadyov, ovr<a KaXovfievov vtt* 'ApKabojv. Tzetzes found
/zcAtTTfl in his version of the scholia.
4 rov \€L[id)va L.
5 <f>alv€aOcu after dva8. deleted by F. H. S.
a Vv. 561-563 have obscurities and difficulties of which
174
FRAGMENTS : OTHER NAMED WORKS
ing ones a ... If they are struck out, the next follow
consecutively.
*78
But when House-bearer . . .
Dionysius of Thrace b said that " House-bearer "
means the snail, but (Plutarch (?)) c says that an
Arcadian criticized him for the statement, asserting
that it is possible to observe the " House-bearer "
in Arcadia — a very small animal like a bee d (?),
which collects fluff and rubbish to make itself a
covered nest to meet bad weather, but climbs up the
plants in summer ; the snail, on the other hand, does
not appear in summer, but whenever there is rain it
comes out and climbs about the plants drawing its
light shell behind it.
Maes.
79
The Dawn, whose coming sets upon the road
Many men's feet.
Now Plutarch says that Homer adorned the day
Mazon and Sinclair make light. Wilamowitz follows Plu-
tarch.
* Frag. 7 (M. Schmidt, Philologus, vii [1852], p. 372).
c The name of some authority is missing here, and Plu-
tarch is the authority most frequently quoted in these scholia.
The guess that this note goes back to him may be wrong.
d Et. Magn. describes this Arcadian animal as white, like
a weasel, and feeding on acorns ; but it gives another inter-
pretation of the name fapdoiKosy which makes the creature
something like a large wasp. These two meanings are also
in Hesychius. Photius, quoting the word from Cratinus,
gives the former and adds that the animal's nest is made
among the roots of trees. Kock thought yaXfj (weasel) in all
three places a mistake for yaXcdirr) (gecko lizard).
175
PLUTARCH'S MORALIA
derois els repifjtv euSo/ct/zo&xt /cooyx^crat ttjv ^fte'-
pav 1 " KpoKOTreirXov" avrrjv Xeyovra /cat " po8o8d-
ktvXov" * tov S' f Ho~toSov fiet^ovcos diro rcov epycov,
ecff a 8rj Trpoiovaa Kivel rovs dvOpcoirovs /cat oltto
rrjs €k\vo€los els ttjv evepyov p.e8iorc\oi £torjv.
80
Ibid. 586.
/Lta^AoTarat Se yvvatKes dcpavporarot 8e rot dv-
8 pes.
Ma^Aorarat Se yvvaiKes cos iftvxpoTepai ttjv /cpa-
glv /cat Std tovto fipdSiov 2 opycoaai dvaOepfMai-
v6jj,evcu. ol S* dvSpes d<f>av pore pot* Sta t^s e^codev
depfJLrjs d</>avaw6fjL€voi, A <f>vaei Oeppiorepoi ovres /cat
tjrjporepoL rcov yvvaiKcov. *TOtaura Se /cat tov 'AA-
kcuov aSetv
otva) 5 nvevfiovas* reyye* to yap darpov irepireX-
Aerat, 7
a o a>pa ^aA€7ra,
d^et 8' e/c ireraXcov dSe'a 8 t€tti£,
dvdel Se /cat oKoAvfios* *w Se ywakej pnapco-
rarat,
Ae7TTOt Se' Tot dv8pes, eirel KecfiaXrjv /cat ydvara
Uet/nos d£et.*
1 ij<3 Pertusi.
2 jfy>a8ioj>] p$ov Coraes. Perhaps some words are lost after
opyajoan,. 3 AZBL : d<t>avp6rarot, TQR.
4 Wyttenbach : dva<f>aiv6fi€vo(,.
6 So also Athenaeus, 22 e, Macrobius, vii. 15.!l3,jEustathius,
1612. 14, Suidas, s. v. riyyci rcyye . . . otvw Plutarch, Mora-
lia, 698 a, Athenaeus, 430 b. 6 irvcvfiova ZBR.
7 7re/H<7T€'AA€T<H AZB. 8 aSea Graeve : rdhedv.
176
FRAGMENTS : OTHER NAMED WORKS
with epithets distinguished for their delightfulness,
calling it " saffron-robed " and " rosy-fingered " ;
whereas Hesiod gave it greater honour by referring
to the tasks to which its appearance stirs men, bring-
ing a change from relaxation to an active life.
80
Women most lustful, but men are at their weakest.
Women most lustful as being colder in bodily tem-
perament ° and therefore coming to sexual heat more
slowly, but now being warmed (sc, by the heat of the
summer). But men are weaker (aphauroteroi) through
being desiccated (aphauainomenoi) by the external
heat, being naturally hotter and drier b than women.
"^Similar sentiments are expressed in Alcaeus' ode :
Wet your lungs with wine : the Dog-star comes again ;
This weather is hard to bear.
Sweetly the cicada chirps among the leaves,
And thistles flower. Women are now at their damnedest,
But men are feeble as Sirius parches
Their head and knees. c *
Wyttenbach.
a Cf. Quaest. Conv. 650 f, but it is the common Greek
view that women are colder than men ; cf. G. E. R. Lloyd,
J.H.S. lxxxiv (1964), p. 102.
b Cf. Quaest. Conv. 650 b.
c Frag. 39 Bergk, 94 Diehl, of which this is a somewhat
abbreviated and unmetrical version, retaining few traces of
the Aeolic dialect. For a full version see Page, Sappho and
Alcaeus, 303. On the sexual significance of " head and
knees " see R. B. Onians, Origins of European Thought, pp.
110 ff. The fact that the same unmetrical form of the first
line is found also in Athenaeus and Macrobius shows that
this false version was current. Neither it nor the other mis-
takes should be corrected, since they may have been in Pro-
177
PLUTARCH'S MORALIA
81
Ibid. 591-596.
Kal poos vXo<f>dyoio Kpeas fJLrjTTOj reroKvcrjs
irptoToyovtov r €pi<f>ojv eirl 8* aWorra TTivefxev
olvov y
iv OKtfj i^ofievov, K€Kopr)fJL€VOV rjrop i8aj8r)S ,
OLVTLOV OLKpatOS 7j€(f>VpOV TpeifjCLVTa TTpOOOJTTOLy
Kprjvrjs r aUvdov Kal arroppvTov, tj t adoXojros ,
rpls v8aros 7rpo^eetv, to 8e rerparov Upuev olvov.
* 9 lEpydrr) puev r) rpo<f>r) Trpenovoa 7rXrjpovv fSoeitov
Kpecjv rr)v yaorepa, /cat ev a/cia 8e KaOrjfievov Kal
vtto rod 7j€(f)vpov KaraTrveofievov TTiveiv €ttI rfj Kpea)-
<f>aylq fAitjavra Kprjvalov vhojp rtp oivoj, rpia fierpa
npos ev ov yap Siappeovoiv avdpojTrois ypd<f)€i
8iaurav, dAA' Ikttovovoi rr)v yrjv Kal avrovpyols Kal
fiiojTiKols' rots yap roiovrois ov8ev 7rpoo<f>opa)T€pov
rrjs loxvpas Kal 8vo<f>ddprov ravrrjs rpo<f>rjg, ov
Xlovojv 1 Seofievois 2 ov&€ pimSiajv, dXXd <j>voiKrjs
ev7rvoias, olos 6 aKparjs Zefopos, Kadapos c5v 8, rd
yap fiopeia Xrjyovra ovvdirr^rai rots Svtlkois ttv€V-
/xacri.*
To 8k ravrrjv hrawiaai rrjv Kpaoiv rod otvov
Kal rod v8aros drorrov cfvat 8ok€i* Xeyerac yap,
7] rrevre ttiv€iv rj rpi 7] fir) reoaapa'
rd 8e rpia fiiyvvvat, rrpos €v roiovrov etvat, 8ok€l.
1 aKidbajp D. Heinsius.
2 Seofidvois AQL : §€o/xev^s ZBR.
8 After oiv AZBQ have £4<j>vpos : Pertusi omits, with LR.
4 Gaisford (as at Moralia, 657 c) : rpia rrlvciv rj ttcWc.
clus' text. Plutarch cites the first line correctly (Moralia,
178
FRAGMENTS : OTHER NAMED WORKS
81
And meat of a leaf -fed heifer that has not calved
And first-born kids : and fire-red wine to drink
Seated in shade, when food has sated the heart,
Facing a fresh west wind ; and draw from a spring,
That never fails but flows away unmuddied,
Three measures of water, and add a fourth of wine.
*The food suits a working man — to fill his belly
with beef and then to sit in the shade, fanned by the
west wind, and drink after his meat, mixing spring
water with his wine, three measures to one. The
poet is not writing a way of life for the dissolute, but
for tillers of the ground, working farmers with a
living to get. For such there is nothing more suitable
than this strong food that does not easily spoil ; they
need no snow a or fans, but only a natural pleasant
breeze, like the " fresh," b i.e., clean west wind. (For
north winds, as they die out, are associated with
breezes from the west.)*
Rut to praise these proportions of wine and water
seems to be strange. There is a saying,
Drink either five or three or else not four.*
Rut to mix three to one seems to be a drink of this
698 a), and may therefore not be responsible for the quota-
tion here.
a Used, like ice to-day, to cool drinks.
6 The word aKparjs has here been understood to mean
44 unmixed " ; more probably it is a compound of arjui
44 blow " and means 44 blowing strongly " or 44 blowing on
the heights " (Frisk, Or. Etym. Worterbuch, s.v.).
e R. Stromberg, Greek Proverbs, p. 97 ; also quoted,
Quaest. Conv. 657 c and by Athenaeus, 4-26 d, Plautus,
Stichus, 707 : three measures of water and two of wine make
five, or two of water and one of wine make three.
179
PLUTARCH'S MORALIA
aAA' €K€lvoli jjbev at Kpdoecs, 8vo rrpos ev /cat rpitov
npos 8vo, Kara Xoyovs SmAdaiov /cat rjpuoXiov, tovs
rjyepb'ovas tlov TToXXaTrXaoLojv /cat ernpLopicov, els
fieBrjv elal ttivovtlov avrrj 8e crtocftpovcos ttivovtlov,
Kat fJLTjv /cat nepl vSaros aAAot puev ypdtfcovow 1 els
OTadpLov airofiXeTrovTes , c/cAcyo/xevot to Kovcfrorepov
Kat rives koI vSpoardras KaraaKevd^ovai, St' tov
to j8apu /cat Kovcf)ov v8top Kpivovai — /catrot 7roAAa-
%ov kov<J)OV jiteV eaTt rrovqpov 8e, tbs ev XaA/ctSt
UXovrapxos loropel to rrjs > Apedovor)s. ol 8e /cat
to pa8itos olvco Kepavvvpuevov 8oKip,dt ) ovoiv v8cop
apioTov, TToXXrjS 8eop,evov rreipas /cat 8ia<j)6pcov
olvcov els to 2 cfrcopadrjvou tolovtov ov. aAAot 8e
els Kepdpueiov TroTrjpiov v8cop epiftaXovTes ecoai 8c*
oXrjs p*elvai vvktos, elTa yevopbevrjs r)p,€pas opcooiv
el Tiva evTOS ttjs kvXlkos €^€t yeco8rj irepufrepeiav
ovot&oolv /cat pLeXavc^ovoav /cat tovto or)pLelov rl-
deVTOLl TTJS TOV ii8aTOS cf>avXoT7jTOS , Ov8* OVTOL 77"€t-
pav 7rapa8i86vTes eviropiOTov. irdvTcov 8r) ovv tcov
toiovtcov a/nXovoTepov 6 f Hatooo9 KeXevei tco yecop-
ytKcp pLiyvuvai tco olvco v8cop €K Kprjvrjs drroppvTOV,
Iv fj KtvovpLevov /cat XenTov* /cat ddoXcoTov, dXXd
pbr) yecoSes-
1 ypd<f>ovaLv] Kploiv iTotovaiv Pertusi doubtfully.
2 nrj after to omitted by Wyttenbach, or placed before
toiovtov. to <j>. t. ovk ov Duebner.
180
FRAGMENTS : OTHER NAMED WORKS
last kind. Those other two mixtures, however, two
parts to one and three parts to two, standing in the
ratios of 2 : 1 and \\ : 1, the first in the series of
multiples and superparticulars, are suitable for men
drinking to the point of intoxication ; this of Hesiod's
is for sober drinkers.
Again with regard to water one set of people write
with an eye on the scales, choosing the lightest, and
some even construct hydrostatic balances b which
they use to determine what water is heavy and what
light — yet in many places the water, though light, is
bad, as Plutarch records of the water of Arethusa
in Chalcis. Others adjudge best the water that
readily mixes with wine, a thing needing much ex-
periment with different wines, before a water can
be detected as being such. Others again put water
into an earthenware cup and let it stand over-
night ; then they look the next day to see whether
any earthy blackish ring has formed inside the cup ;
they count this a sign of the water's inferiority. They
too enjoin a test that is not easy to carry out.
Hesiod's advice is simpler than all tests of this sort :
he tells the farmer to mix with his wine water from
a spring that flows freely away, c so that its movement
will make it light and unmuddied, without earthi-
ness.
* lh lh H • - •
b According to the dictionaries the Greek word does not oc-
cur elsewhere in this sense. The instrument meant is perhaps
the hydrometer described under the name of vBpooKOTriov by
Synesius, Epist. 15, cf. A. Fitzgerald, Letters of Synesius,
p. 99.
c Line 595 is also quoted at Quaest. Conv. 725 d, where a
spring that flows easily away is said to be free of earthiness.
3 Kal XCTTTOV ZBQ : XaA€7TOV R XtlTTOV ATL.
181
PLUTARCH'S MORALIA
82
Ibid. 639-640.
QL^vpfj ivl K(xi\ir\ t
"AaKprj .
KetTCu fiev ovv virkp rrjv 686v fjv fia8ll > ovoiv ol
€7TL TO MoV(J€LOV aTTlOVT€S rj "AoKpT). TOV S* 'EAt-
KCOVOS €KK€lfJL€VOV TOIS dv€fJLOlS, KCU OavpiaOTaS fl€V
dvanavAas e^ovros iv depec 8varjV€fJbov o' ovtos ev
X€CfJ,tbvi y T7JV "AoKp-qV €V Tip fJbeorj/JbppLVO) K€LfJL€V7JV
TOV OpOVS T7JS fJb€V €K TOJV dv€(JLOJV diroAaveiv j8ta?
€v Se tco depei to evnvovv pbrj €x €tv * doLKrjTov 8'
avTTjv 1 6 YlAovTapxos loTopel /cat tot€ etvat, 0€-
cnrUcov dveXovTcov tovs olkovvtols, 'OpxojJLevtcov 8e
tovs ocodevTas 8e{;ap,€va)v 66ev /cat tov deov *Opxo-
fievtois TTpooTa^ai ra 'HatdSoi; Aeitpava AajSetv /cat
ddifjcu irap glvtols, (hs /cat 'ApiGTOTeArjs (f>r)al ypa-
<f>0)V TTJV 9 0pXOp,€VLCOV 7ToAtT€taV.
*83
(a) Ibid. 643.
(6) Plutarch, Be Audiendis Poetis, 22 r.
vt) oXtyr]v alveiv.
(a) "Alvetv " 8e Ttves dvTi tov TTapaiTeladai nape-
Aafiov, tov xatpeiv Aeyeiv r) Trapepxtvdai rj ovk alveiv
OJS 8€lVTjV y 0)G7T€p " €7TaiVrjV U € pO €<f)OV '€ LOLV ."
1 avTTjv Q : avro all other mss.
a Aristotle, frag. 565 Rose ; see a fuller account in Septem
Sapientium Conviviurn^ 162 c— e.
182
FRAGMENTS : OTHER NAMED WORKS
In a wretched village,
Ascra.
Now Ascra lies above the road followed by those
going to the temple of the Muses. Helicon is exposed
to the winds and has some remarkably fine summer-
resorts, but is unpleasantly windy in winter ; Ascra,
lying on the southern side of the mountain, gets all
the violence of the gales, but does not enjoy pleasant
breezes in summer. Plutarch records that it was
uninhabited even in those days, the Thespians having
destroyed the inhabitants ; the survivors found refuge
at Orchomenos. Hence the god ordered the men of
Orchomenos to take Hesiod's remains and bury them
in their own territory, as Aristotle says in his book
on the Constitution of Orchomenos , a
*83
Praise a small ship.
(a) Some took " praise " in the sense of* decline/'
i.e., say good-bye to or pass over or not praise, as being
dreadful, as in " commendable (epaine) Persephone." 6
D. Heinsius. A dubious fragment : the sign prefixed to
the scholion in A indicates that it is not derived from Proclus,
and the passage printed as frag. 83 (6) shows that its matter
falls in the category of " what every schoolboy knows." It
may be, however, that Plutarch's commentary, although
not the source of the scholion, nevertheless expressed the
same views.
6 An example of etymology from an opposite, as in Incus
a non lucendo. The true meaning of the traditional epithet
inaivq is uncertain ; ancient guesses connected it with eirawos
(praise) and alvos (dreadful).
183
PLUTARCH'S MORALIA
(b) Xdpiev Se /cat to tt)v ypeiav rrjv rcov ovo-
fJLOLTOJV (7VVOLK€LOVV ToZs V7rOK€t,{JL€VOL9 TTpdy/JLCLOLV,
<t)S ol ypafifjiaTLKol StSdoKovcnv, aXXrjv irpos aAAa
Svvafiiv AafJLpavovrcov , olov cort
vif oXiyrjv alveZv, fieydXrj 8' evi <f>opTia dead at.
rep 1 /jl€V yap alveZv arjjjLatveraL to irratveZv, avro Se
to 2 irraiveZv dvrl rod 7rapcuT€LO0ou vvv Key^pf]-
rat, Kaddirep £v rrj ovvrjOetq /caAa>? (f>afX€V e^etv
/cat yaipeiv KeXevopuev orav /jltj SeayfieOa jjbrjSe Aa/x-
j8ava>/xev. ovtoj 8e /cat rrjv " irraLvrjv Ylepoe(f)6-
vecav yt evioi (f>aoLV cog TTapaiTrjTrjv elprjodai.
84
Ibid. 651-662.
evda S' iycbv irr* ae#Aa hat<f>povos 'A/x^tSa/xav-
ros, ktX.
TauTa rrdvra Trepl rrjs XaA/ctSos* /cat 3 rod 'A/x<£t-
SdfjuavTos /cat rod dOXov /cat rod rplirobos eit/Je/JA^-
oOai (j)7]uiv 6 UXovrapxos ovSev eyovra ypr^oTOV.
tov fiev ovv 5 Att</>tSa/xai/ra vavfiaxovvra 4, rrpos
'Eperpieas vrrep rod ArjXdvrov dwoOaveZv ddXa S*
en-' avra> /cat dytbvas deZvai TeXevrrjoavrL tovs
ttcllScls*- viKTJoai S' dyojvi^ojxevov tov 'Hatooov /cat
dOXov fJbovoiKov rpiiToha XafieZv /cat dvadeZvcn, tovtov
iv t<2> 'EAt/ccovt, ottov /cat Karoyos iyeyovei raZs
1 to most mss.
2 aura) Sc to) some mss. Paton suggested the omission of
the seven words from arjfiatveTai to inaivelv.
3 koX added by Pertusi.
184
FRAGMENTS : OTHER NAMED WORKS
(6) It is also an admirable procedure to relate the
use of words to the subject-matter, as the teachers of
literature instruct us to do, when these words take
on different meanings in different connexions, as with
Praise a small ship, put your goods in a large one.
By the word " praise " (ainein) is meant " commend "
(epainein), and " commend " is itself here used as the
equivalent of " decline," a just as in our everyday
language, when we do not need something or do not
accept it, we say " that's very nice " or " good-bye
to that." Similarly some people say that " com-
mendable Persephone " is so called because we
should decline her invitation. 6
84
There to the games of wise Amphidamas, etc.
Plutarch says that all this about Chalcis, Amphi-
damas, the games, and the tripod has been interpo-
lated, and contains nothing of value. The story is
that Amphidamas died in a naval battle with the
Eretrians over the Lelantine Plain ; contests and
games for the dead man were held by his sons ;
Hesiod competed and won, and received, as a prize
for poetry, a tripod which he dedicated on Helicon,
where he had been possessed by the Muses ; the
° Text and exact meaning are uncertain. Babbitt in
L.C.L. translates not " here " but " nowadays." The usage,
however, was an old one, cf. Aristophanes, Frogs, 508, ko\-
Xlot , errcuva).
* Not wishing to leave this life for the underworld.
4 fjLovofiaxovvra K. F. Hermann, but the error, if it is one,
may be that of the scholiast himself.
6 Thus QULR Trine. : dyejves eyevovro rcXevrrjaavros rrapa
rdv iavrov rraLhc^v AZB.
185
PLUTARCH'S MORALIA
Moiiaats, /cat liriy pa\i\ia errl tovtco dpvXovai. iravra
ovv ravra XrjpojSrj Xeycov CKelvos air* avToov ap^erat
TOiV €LS TOV KdipOV TOV TtXoV OVVT€IVOVTOJV, " TJfJLdTa
TrevTrjKovTa."
85
Ibid. 706.
ev S' ottlv dOavdrajv /za/cdoa>v Tr€<f>vXayfJL€vos €?-
vat.
*To£>TO ^€T(I TOVS 7T€pl ydfJbOV X6yOVS 7TpOOLfJLl6v
ioTt, tcov prjOrjaofJievcov TratSeu/zaTOJV- Set yap irpo
iravToov OToyaQeoQai rod Ace^apta/xcVov rot? Scots'.*
/cat ydo, cos 1 HXdrcov <f>r)oiv, 6 fiXdnoov els to delov eij
daeXyrujudrajv 2 <f>vXdrT€iv iavTov OTrovSd^ei /cat wdv-
rcov dGe^rj/Jbdroov /cat yap 6 tovs ayadovs dvSpas
alaxvvo/xevos, napovTCov avrcjv dW^crat tovtcov,
jxrf rt ye o 3 tovs deovs. /cat ri Xeyw tovs ayadovs
avTovs ; dXXd /cat et/cdva? dyadcov Tives oefiovTai
/cat vtt* avTals okvovgl Tiva Trovrjpdv Trpa^iv rrpatjai,
cos rj pLT) 7Tpooi€fJL€V7) tov ipaoTrjv eratoa Bpaoal Tt
aax r )P<ov vtto ttj tov* ScvoKpaTovs et/cdvt tov ctoj-
<f>povos.
1 F. H. S. : kclI
2 avrov deleted by Wyttenbach after dacXyTifidTcuv.
3 firj ri ye Westerwick : o F. H. S. : /at) on yc.
4 rfj tov Pertusi : rfj AZB : rod QL.
a Dio Chrysostom, ii. 11, Proclus, Chrestomathia (Homer,
vol. v, p. 101 O.C.T.), A. P. vii. 53, 'Hoiohos Movoais 'EAi/coWat
tovB* avcOyKcv, vftvq) viKrfoas iv XoAki'Si dctov "Ofirjpov. Plutarch
186
FRAGMENTS : OTHER NAMED WORKS
inscription is constantly quoted. Plutarch says that
all this is silly stuff, and begins with the lines con-
cerned with the right season for navigation, " Fifty
days, etc."
85
Beware the vengeance of the blessed gods.
* Following what he says about marriage, this is the
introduction to the pieces of instruction he is about
to give. For to aim at what is pleasing to the gods
should take precedence of all else.* Indeed, as Plato
says, a man who has regard to the Deity takes
care to keep himself from improper acts and all forms
of impiety ; for one who feels shame before good
men, refrains from such things in their presence, let
alone one who feels shame before the gods. And
why talk merely of good men themselves ? There are
some who respect even the portraits of good men and
are loath to commit any evil beneath them, like the
hetaira who would not allow her lover to behave im-
properly beneath the portrait b of Xenocrates, who
was famous for his chastity.
Westerwick : on ground of interest in Xenocrates.
will certainly have disbelieved in the possibility of a contest
between Hesiod and Homer ; he may have found it impos-
sible that Hesiod could be contemporary with an Amphida-
mas who died in the circumstances stated (but see J. Defradas,
Banquet des sept sages, p. 103). Thucydides, i. 13, places the
first Greek sea-battle in the early 7th century ; the Lelantine
War is assigned to the late 8th century (W. G. Forrest, His-
toria, 6 (1957), pp. 160-175). Modern scholars argue that
the falsity of the legend does not prove the spuriousness of
the lines, which do not imply it.
6 Either a painting or a bust.
187
PLUTARCH'S MORALIA
86
Ibid. 707-708.
/JLrjSe KaaiyvrjTO) loov TTOLeloO ai erolpov
el 8e K€ Troirjorjs, purj pnv rrporepos kclkov ep£rjs.
*Trjv Kara cfyvoiv tj/jlcov oyeoiv rrpos dXXrjXovs rrjs
Kara rrpoaipeaiv elvai rijxiojrepav <f>r)olv ovros 6
Xoyos. Kal yap rrjv jiev aTroOeodai ecfS rjfiiv rrjs
8e rov 8ecrp,ov errrjyaye to rrav avrrjv 1 <f>vXdrreiv
ftefiaiov 8elv ovv jieit.ova npbrjv vepuecv d8eX(f)o2s t)
eraipois' Kal ydp Kal rocs rrarpdoiv ovra) (/>tXa
Trpd^opiev, ovs 2 Set jxerd deovs rtfiav d>s dydXnara,
<p7]GLV, ovras e<peona oeojv. ovtoj oe /cat rrjv
OLKeiav ttoXlv rive? elrrov eyyvrepav 6 rrjs pbrj olKelas,
K&V fJL&XXoV TLS €V TaVTT) TVyydvJ) TLjJLO)lJL€VOS, otd
rrjv Kara <f>vocv oyeoiv. Kal opdws 6 Havainos,
7toXltt]v avrov 'AdrjvaLOJV rroielodai arrevSovrajv,
€L7T€ Tip OU)<f)pOVl (JLtaV TToXtV dpK€LV. Kal 6 TtOV
HrrapnaTtov fiaatXevs rrpos rov 'Ap/caSa rov ^evov
elrrovra rrpos avrov on <f)iXoXaKO)v olkol KaXolro,
lt KaXXiov tol," etrrev, " el (fyiXorroXts eKaXov jiaXXov
rj (f>iXoXaKa)V . " . . .
L 1 ovra) o aKoAovuov to e^rjs, on ei nva rroir)oo-
p,eda (f>iXov, drrpooKpovorovs elvai Set rrpos avrov.]
*Kal ydp rj rd)v Ylvdayopelajv rrapaiveois ovy on
rrporepovs dfiaprdvecv els <f>tXov 8iaKO)Xvoeiev dv,
1 avrrjv AZBTL : avrov Q Pertusi.
2 Duebner : 7rpa£ a/xeVots L : -(jlcvojv Q : -fidvoj A : irpar-
r ovras ZBT. 3 ovras] 6 YLXdr ojv Cobet.
4 Gaisford : ifocrria or ifi ioria,
5 Herwerden : eyyiaircpav.
188
FRAGMENTS : OTHER NAMED WORKS
86
Don't make a friend the equal of your brother.
But if you should, don't harm him unprovoked.
*This sentence says that our natural relationship
to one another is more valuable than one that is of
our own choice, since we can at will give up the latter,
whereas the bond of the former is imposed by the
Universal Power, and firmly preserves it. We ought,
then, to esteem our brothers more than our friends.
We shall thereby also do what is pleasing to our
fathers, whom we should honour next after the gods,
as being (in Plato's words) " household images of the
gods." a * Similarly some have said that a man's own
city is closer to him than that which is not his own,
even if he is more honoured in the latter, because of
the natural relation. And Panaetius was right, when
the Athenians were eager to give him their citizen-
ship, to answer that " one city was enough for a
sensible man." b And the Spartan king replied to a
visitor from Arcadia, who told him that at home he
had the name of being a friend of Sparta, " it would
do you more credit to be called a friend of your own
country." c . . .
[The next line follows on from this, to the effect
that if we do make anyone a friend we should not
offend him.] * Indeed, the advice of the Pythagoreans
would not merely prevent us from being the first to
wrong a friend, but also encourages us to bear
° Laws, 931 a, tyionov ISpvua, but dyaXfia is in the context.
Cf. frag. 46, and F. M. Cornford, Plato's Cosmology, p. 100.
h Frag. 27 van Straaten. As a Rhodian, he had the right
to Athenian citizenship, since the two cities had lao7roXiT€La,
Polybius, xvi. 26.
e Cf. Life of Lycurgus, chap. 20, Apophthegm. Lac. 221 d.
189
PLUTARCH'S MORALIA
aAAa /cat ra dp*apTr\\iara rov <f>i\ov Trpatos (frepeiv, 1
ea>s dv 8vvd)p,eQa, napaKeXeverai . /cat e^et to rrap-
dyyeXfia irpos rfj dXXrj hiKaioovvrj /cat to efjL<f>pov
€ikos yap rjfjids /cat dapptfcravTas rvyyaveiv rtvd
ra> <f)lXcp, /cat Set firjSev els avrov rroielv Xvov rrjv
a^e'cnv.*
*87
Ibid. 709.
p,rj8e i/jevSeadai yX(x)aor]s ydpiv.
M^ \iovov TrapaireloOai rov <j>iXov Xvirelv 8id
twos epyov TTpooKpovovra, aAAa firjSe i/jev86[Jbevov
rrpos avrov <f>aivea6at Std irepirrr^v /cat dvovrjrov
rijs yXwrrrjs dp\ir\v* /cat yap rovro Xv7rrjpov /cat
TTpodyov els airexOeiav 6 yap \fjev86pbevos /cat a7ra-
rtov ov <f>tXos' oOev rovro TTapatrrjreov . o /cat
HXdrcov elne, rov eKovoiojs ipevSopuevov aTTiorov
eiKoroJS elvai, rov S* airiarov a<j>iXov. /xe'ya ovv
orjfjbeiov rjdovs ov ^iX-qriKov ro ipevSoXoyov 7rpos ov
oierai <f>iXov elvai 2 /cat eiridoXovv rrjv <f>iXiav.
88
Ibid. 717-718.
p,7]8e ttot ovXofievrjv 7revtrjv 6vp.o(f>86pov dvopl
rerXad 9 6veihit,eiv , /za/caoa>i> 86oiv alev eovrcov.
Tr)v ireviav r)* rjixels eavrols Trpo^evovfiev Six&s rj
1 irpfios <f>€p€iv Bernardakis : irpoa<f>€p€Lv AQL {nrofievew kolI
<j>4pew ZB.
* elvai placed before irpos ov by ZB.
8 fy ZBR.
190
FRAGMENTS : OTHER NAMED WORKS
patiently the friend's faults, so long as we can. a And
the precept is not only one of morality ; it contains
good sense into the bargain, for we are likely to have
entrusted some of our interests to a friend, and we
should not not talking
ungrammatically, yet ungrammatical talk is ridiculous ;
similarly although it is not praiseworthy not to do
things of this kind, yet it is reprehensible to do them.
*A man, then, when polluted by semen should hide
the parts responsible for the pollution, and not bare
them near the hearth, for the hearth, too, is an altar
of the gods and the recipient of our daily offerings and
libations.*
92
From five-branch at rich banquet of the gods
Do not with shining steel cut dry from quick.
So he enjoins men not to cut their nails at the
festivals of the gods. For one ought to have cut them
and made oneself clean before coming to those fes-
tivals, not do these things at them. a
* And indeed in a way it brings death to certain
parts of ourselves when we remove them from the
body, since they have become united with that which
at one time nourishes them. So if we are to act
rightly (?) even these parts, that die before the rest
of the body, ought not to be deprived of life at the
festivals of the gods, who have a life that cannot be
extinguished. Such an action is foreign to their
festivals.*
D. Heinsius and Scheer claimed the first sentence as Plu-
tarchean, Westerwick the rest.
° Cf. Be hide, 352 e.
9 [vr\ ae LR. 10 ra added by Post.
11 ZB rewrite this passage from veKpovv to eutuxiW and are
followed in whole or in part by editors.
197
PLUTARCH'S MORALIA
*93
Ibid, 744-745.
firjSe ttot olvo)(6r)v Ttfle/zev KprjTrjpos virepOe
TTIVOVTOJV.
IloAAa roiavra /cat rols Yivdayopeiots iXeyero-
tpyov p,r) VTreppaiveiv /cat xeAtooVa fir) elaSex^aOai
/cat ixa-^aipa irvp fir) GKaXeveiv, ovpupoXiKcos irapai-
vovvras 1 Ttov opyt^opbevcov fjir) eireyeipeiv ota Xoycov
Trapo^vvTiKCjv to TrdOos , /cat <f>Xvdpovs fir) elodyeiv
eis rov oIkov /cat AaAous* /cat pur) Setv to Slkcliov
V7T€p/3aiV€LV . TOLOVTOV OVV /Cat TO €7TlTL0€VaL Tip
KpCLTTJpi T7)v OlVOypr\V OVfJb^oXlKOV 7Tal8€Vfia* tovt-
€GTL fJLTJ €TTL7rpOo6€V dy€W TOV KOIVOV TO tStOV. O
JJL€V ydp KpOLTTjp 7TpOVK€LTO KOWOS lv TOLLS Tpa7T€^atS' >
€K 8e 7*779 olvo)(6rjs dpvofjievoL €7Tivov oi owoet-
TTVOVVT€S .
94
Ibid. 746-747.
firjSe Sojjlov ttolojv dveTTifjeaTOv 2 /caTaAetVet]/
/jltj toi i(/)€^ofJi€vrj Kpcotjrj XaK€pv£,a Kopojvrj.
*0t fiev OTi Set OLKtas tt/oo ^eipiibvos orvvTeXelv — o
ydp KpojypLos ttjs Kopwviqs x €L f JL d)vo9 ovpufioXov — ot
1 TTapawovvTa U, Pertusi : irapaivovvrai Heinsius, but there
may be an anacoluthon.
2 The scholia give a variant avzTrlppzKTov .
Quoted, Moralia, 28 b, as a line typical of those com-
monly thought to need explanation.
b Cf. Quaest. Conv. 721 c, where an interpretation is men-
tioned which made this a warning against " slanderers and
whisperers/'
198
FRAGMENTS : OTHER NAMED WORKS
*93
Don't put the ladle down above the bowl
When men are drinking.
Many precepts of this sort were also given by the
Pythagoreans — not to step over a yoke, and not to
receive a swallow, 6 and not to stir the fire with a
knife, c symbolically enjoining us not to stir up further
by exasperating words the passion of men who are
growing angry, and not to introduce into our house
drivellers and chatterboxes, and that we ought not
to transgress the right . And this matter of putting
the ladle over the bowl is a similar piece of symbolical
instruction — that is to say it means " do not put
private interest before common interest/ ' For the
mixing-bowl used to stand among the tables for all
to share, while it was from the ladle that those who
were dining together took their wine and drank.
Wyttenbach, Westerwick. Plutarch, Sept. Sap. Conv.
156 d, understands Hesiod to have meant " Don't fail to
keep the cups full " ; hence Wilamowitz thinks that this
scholion does not derive from him.
94
When building, do not leave the house untrimmed,
Lest croaking rook d should find a perch and caw.
*Some say that one ought to finish houses before
the winter. The cawing of the rook is a sign of winter.
c Mentioned, Quaest. Rom. 281 a, De hide, 354 e.
d The word may mean crow, but it is the rook that appears
in Greece in the winter. On the difficulties of this passage
see Sinclair's note. The true meaning of the injunction can
be gathered from Michael Glycas, Lines written in Imprison-
ment, 20-21, orav 6 Kopat; ttovttotg Kadlarj kcli <f>a)vd£r), ckcI onq-
lialvci Oavarov koX ^cuptor/Lcov ddpoov.
199
PLUTARCH'S MORALIA
S' on [AT] dreXrj Set 1 tov oIkov i&v, p,rj ipoyov eV-
aydyrj trap dXXcov, ovs rfj Kopcovrj dneiKaoev, cog
7ToXXd dv (fidey^afAevovs vefieacovTas eVt tco eAAt7ret. 2 *
Set Se /cat inl rd aAAa to 7rapayyeA/xa S^aretVety
/cat fJLTjSev tcov rjfjLerepojv kpycov dreXes irepiopav
<f)€p6[jL€vov dAA' e/cacrra) to TrpoofJKov indyeiv reXos.
95
Ibid. 748-749.
firjS* a770 x VT P 07r ^ Cx)V dv€7npp€Krcov dveXovTa
eodeiv /JLTjSe Xoeadcu.
®voiav ravrrjv 6 UXovrapxos npoye^pov /cat
KadrjfJLepLvrjv elrrev opBcos, d(f>* cov pLeXXopiev ioOUcv
lepd ndvra ttoiovvtcls Std rod drrdp^aoOai. /cat yap
at tcov Upcov Tpa7T€^ojo€tg tovto et^ov dirap^d-
jjievoi yap air* avTcov iSatvvvTO. *xpy vaL ^e K€LL
eVt tcov Xovrpcov to avTO Spav eXovovro Se irepi-
X€Ofjb€voL Kara Kparos re /cat copicov • XPW °^ v
/cat tovtov TTporepov d<f>opioai tl rrjs z rjfj,€T€ptas
Xprfoecos tepo> 4 Oecov, 5 /cat ovrco to Aot77oV ets" rrjv
dvayKaiav ^petav TrapaXapb^avecv *
96
Ibid. 750-752.
p>r}8 y €7t' dKivrjroLGi /ca#t£etv, ov yap dpueivov,
77atSa Sua>Se/caTatoi>, 6 t dvep* dvr\vopa ttol€l,
pirjSe SvcoSeKafJLrjvov loov /cat tovto TeVu/CTat.
1 Westerwick : Seiv. 2 Bernardakis : c'AAeiTret.
3 rrjs AQR : rrpo rijs ZBL.
4 Duebner : Upcov or rols Upols. cos Upov Wyttenbach.
6 dcols ZB.
200
FRAGMENTS : OTHER NAMED WORKS
Others that one ought not to leave the house unfin-
ished for fear of attracting censure from others, whom
the poet compared to the rook, because they would
make a great noise in their indignation at your
failure to finish.* But we ought to extend the injunc-
tion to other things a and not suffer any of our tasks
to run on unfinished, but give everything its proper
completion.
Patzig.
95
Don't take and eat food from the cooking-pot,
Nor bathing-water, without a sacrifice.
Plutarch rightly called this an easy daily sacrifice,
when we render holy all we are going to eat by making
an offering from it. fe For this was a feature of cere-
monies where a table was spread for a god : the
worshippers used to make an offering from it and
then dine. *And one ought to do the same when
bathing ; of old they bathed by having water poured
" over head and shoulders/' c We ought therefore
first to set apart from our own use a portion of the
water, too, as sacred to the gods, and then take the
rest for our necessary purposes.*
96
Don't seat a boy of twelve days (better not !)
On what may not be moved — it unmans the man —
Nor yet a twelve-month old : that's just as bad.
° Cf. frag. 49.
b At Quaest. Conv. 703 d, it is explained that an offering
should be made to the fire which had heated the pot. But
Hesiod probably meant that there should be a sacrifice before
a new pot was taken into use (Mazon). c Odyssey, x. 362.
201
PLUTARCH'S MORALIA
M.rj7roT€ Se kolXXlov UXovrapxos , on jjltj Set 2 ra
veoyvd aKivrjra eav /cat airorideodai iv aKwqrois'
doOeveorepa yap yiverar Kivelv S* aura on /xaAtora.
/CoV €77 1 TLVOJV CLVTOL TIS Kadt£r)* €7rl* KWOVfJL€VO)V
KaOi^eiv 5 /cat aaXevetv 8iol tovtojv, old now €vkl-
vrjra /cAtvt'Sta /xe/xr^dV^rat TTpos rrjv rcov Tra&iojv
evvrjv.
97
Ibid. 753.
jjirjSe yvvcuK€Ltp Xovrpco XP oa <f>cuopvv€oOai.
Mr) 8elv ovvaTToyvpLvovodcu reus yvvai^l rovs dv-
8pas* 7rpos yap rip doyr)p,ovi /cat diroppoial nves it<
rcov yvvat,K€LO)v acofidrajv /cat 77€/HTTa)/xaTa>i> 6 ^a>-
povow, ojv dva7TLfjL7rXaodai rovs dvopas fioXvopba-
rcoSes ion' /cat rols ets rov avrov dipa eloiovoi
/cat rots' €tV to avro vScop dvdyKt] tovtojv airo-
Aauetv.
98
Ibid. 757-759.
pbrjSe ttot iv 7Tpo-)(orjs 7TOTafJLcov aAaSe rrpopeovrcov,
jLtr^S' €7rt Kprjvdcov ovpew, fidXa S* ifjaXiaodai,
jLtTjS' ivairo^vyjew . to yap ov rot Xoj'Cov ionv.
Tavra St,aypd<f>€t UXovrapxos, ojs evreXrj /cat dv-
1 ZB add <f>7]m. 2 D. Heinsius : Sew.
3 Pertusi : Kaditdvy*
202
FRAGMENTS : OTHER NAMED WORKS
But it may be that Plutarch gives a better explana-
tion, namely that young babies should not be left
unmoved or put down on something immovable,"
since they thus become weakly. They ought to be
kept on the move as much as possible, but if one does
set them down on anything, they should be set on
moving things and be swayed by them, as in the
rocking cradles that some people have devised for
children to sleep in.
97
Let men not cleanse themselves in the women's bath.
Men should not strip along with women. Besides
the impropriety, there are certain effluences that pro-
ceed from the female body and its excretions with
which it is a kind of defilement for men to be infected.
Both those who enter into the same air and those who
enter into the same water are necessarily affected by
them.
Wyttenbach.
98
Never in the flow of rivers running seaward
Make water, nor at springs (but shun the act).
Nor cleanse thyself therein. 'Tis better not . . .
Plutarch strikes out these lines as being paltry and
a Cf. Plato, Laws, 789 b-e, for this advice. The other
interpretation given by the scholiast, namely that the pro-
hibition is against seating a child on a grave, is in fact correct.
4 €7ri added by Wyttenbach.
6 Pertusi : xadt,£dv€i,v. • Tt€pnro}\ia.ra. Duebner.
203
PLUTARCH'S MORALIA
d£j la TraihevTiKrjs Movar)$* *p,r] ovptiv iv irpoxoals
TTorayLcov rj iirl Kprjvcjv firj8 y a7ro7raT€lv, tovto yap
TO a7TOlfjVX€lV *
99
Ibid. 760-764.
cSS' epSew Sewrjv Se fiporwv vnaXeveo $r)p/i)v
deos vu tls ion, kolI avr^.
[Tovto to reAos" €otI tcov TrapayyeXfiaTajv , LKavov
ets* to 7Tcu8€voai T^tas to iavTwv rjOos, €vXa^OV[JL€-
vovs ttjv (/)tffjLr]v.] *ov yap oaov ap€Tr\s ol avdpojiroi
o<f>dXXovTai , tooovtov /cat Kpcoeojs apeTrjs, <f>r)olv
6 UXaTOJv . . . €tl 8e Kal dptjafjievrjv TavTTjv rrav-
oai ^aAe7rdv €ia)6aot, ydp ol dvOpojiroi iroXXairXa-
ata^etv as dv irapaXdfiojoi <f>rip,as Kal e/c ofUKpcljv
[xeydXas 7Tol€lv* Kal TeXos TrpooedrjKev otl kiv8v-
vevei /cat d)$ iirl to TrXeloTov dXrjdrjs etvat Traod 1
<f>rjfir] " fjv Xaol ttoXXoI 2 (ffrj/JLi^coat/ /cat Sta tovto
ex^iv tl /cat avTrjv Oelov TToXXaKis yovv 6 jJbev dp-
£as avT7)s ovk €7TLOTrjiJLa)v* ioTiVy eiioToxos 8' avTrj*
St' avTcov ava<f>aiv€Tai tcov dVojSatvcWaw, a>OT€ et-
kotojs Set (f>vXaTT€od ai ttjv KaKrjv <f>rj[JLr)v. /caTa 5
tovto ovv x? r h ai [ x ' ov TO Setv /cat 86£av v<j)opaoO ai
top 7Tat,8€v6p,€Vov. ov ydp dnXajs dXrjdes o eXeye
opyias' eAeye 0€, to puev etvat a<pav€S firj tvxov
1 7racri Q, Pertusi.
2 7roAAot Aaol Q (with Hesiod).
204
FRAGMENTS : OTHER NAMED WORKS
unworthy of an educative Muse — *not to urinate in
the flowing water of rivers or at springs, and not to
defecate there ; that is what " cleanse " means. *
99
So do, and so avoid an ill repute . . .
Repute, too, is herself a goddess.
[This is the end of his maxims, and enough to
cause us to educate our characters by being careful
of our repute.] *For men, says Plato, are not as
bad at judging of virtue as they are at practising it.
. . . Further it is hard to put a stop to a reputation
once started, since men are accustomed to multiply
reports they receive and make much out of little." 3 *"
Finally the poet added that probably for the most
part every report " that many folk recount " is in
fact true, and therefore has something divine about
it. Certainly the originator of a report is often with-
out knowledge, but the report itself proves to be
right on the mark as a result of its very consequen-
ces. There is good reason, then, why we should avoid
ill-repute. The maxim that the pupil should be-
ware even of opinion is useful when this is considered.
What Gorgias said is not true without qualification ;
he said : " To be without seeming to be, lacks notice,
° An odd mistake : dno^vx^Lv must, as in Homer, mean
" wash off sweat." For the meaning of 7r/>oxo<u, not " mouths,"
but " flowing waters," see Bacchyl. 6. 3, eV 'AXfaov npoxo-
cucrfi viKtov, and other passages collected by W. Biihler, Die
Europa des Moschos, p. 80.
3 €7norqfiajv added, e.g., by F. H. S.
4 aMj Q : avrq. 6 Duebner : #cat.
205
PLUTARCH'S MORALIA
rov So/cetv, to Se So/cetv aaOeves purj rvxov rov
etvai." irapd ydp rols ttoXXols /cat to So/cetv lox vv
e^et /cat ra e/c rov So/cetv aTrofSaivovra Svoxeprj
SetKVvrai ovk ovtcl dAtya. jjl&XXov ovv, ojs Eevo-
Kparr)s eAeye rov /xeV <f>LXov ' *AXe£av8pov €^etv
eVe/ca p,rj8 y av rov SolktvXov Kcvfjoai, rov Se purj
€X@pOV TTaVTCL OiV 7Tpd£at, OVTCO /Cat 'HcTt'oSo? TTJS
fjbev napa rols noXXols 86£rjs d^iol 7TOL€Lo6ai Aoyov
fjurjSeva, rrjs S' aSo^'as, tva purj ovfJLJ3fj, irdvra 7rotet-
cr#at Xoyov.
100
Plutarch, Life of Camillus> chap. 19.
Ylepl S' rjfjbepcov a7TO(f>pd8ojv etre XP^J rideodai ri-
va? etre 2 SpOcos ' Hpa/cAetT09 €7T€7rXr)£ev ' HcrtoSto rds
fi€P dyadds rroLOVfievoj ra? Se <f>avXas, ojs dyvo-
ovvri (f)VOtv rjpiepas dirdarfs \iiav ovoav, irepojOc St-
TjTropijrat.
101
Scholia, 765-766.
rjfjLara S' e/c AioOev 7r€(f>vXayjievos ev /caret fiolpav
rre^paSepbev S/xc6ecrat.
At 7rept rrjs tojv rjfJLepiov £i<Xoyrjs /cat aTre/cAoy^s'
irapaiveoeis e^ouat juev Ta? dp^d? e/c rcov irapa-
1 oui> after /ucv deleted by F. H. S.
2 e?T€ Reiske : etre ilx}.
206
FRAGMENTS : OTHER NAMED WORKS
to seem to be without being lacks effect." ° That
needs qualification because with the masses even
seeming is powerful, and its disagreeable conse-
quences are shown to be not a few. Better be guided
by Xenocrates' remark that he would not even lift a
finger to be Alexander's friend, but would do any-
thing to avoid having him as an enemy. 6 Similarly
Hesiod tells us not to pay any attention to the good
opinion of the masses, but to take every care to
avoid getting a bad name.
Wyttenbach.
100
I have discussed elsewhere the question whether
one should reckon certain days as inauspicious, or
whether Heraclitus c was right in reproving Hesiod
for considering some days good and others bad, on
the ground that he did not know that the nature of
all days is one and the same.
Sandbach. Taken by Bernardakis to refer to Trepl -fjficpcov
(Lamprias Catalogue no. 150), but the discussion is as likely
to have been in the commentary on Hesiod, or in both places.
101
Watching the Zeus-appointed days right well,
Reveal them to your slaves.
The injunctions given about choosing and avoiding
particular days have their origin in observations that
men have made, but some injunctions have prevailed
a Diels-Kranz, Frag. d. Vorsokratiker, 82 b 26.
b Frag. 105 Heinze.
e Diels-Kranz, Frag. d. Vorsokr. 22 b 106.
207
PLUTARCH'S MORALIA
rrjprjoeoov, dXXai 8e Trap* dXXois 1 eKpdrrjoav, eirei
/cat Trap* '0/><£et Xeyovrai rives avrcov 8iaKpioeis
/cat ev rols 'AOrjvaicov irarpiois Sicopiodrjoav, at
jjLev dy adai rives at 8e <f>avXai pueoai 84 rives elvai.
/cat oi>x oXas rjpLepas /jlovov vireXafiov rives evKai-
piav e^eiv irpos Karap^ds rivcov irpdtjecov aXXd /cat
fiopia rrjs rjfiepas, ore fjiev rd ecodivd eiraivovvres
ore 8e rd ire pi 8eiXrjv oipiav, oirov 8e /cat rots' fiev
deois oiKeia rd irpos fJLeorjfiPpiav 2 elprjKaoiv rjpcooi
8e rd jxerd pLeorjpi^piav. 6 yovv 'HoioSos rds
noXXds ev rovrois el8oos rcbv /car' avrov iraparrjprj-
aeis, els rds rjXiov Kivrjoeis /cat oeXrjvrjs /cat rds
irpos dAA^Aous" oxeoeis avros diro^Xei/jas dvdyei rds
rcov eirirrj8eiwv /cat dveirirr]8eioov 8ia<f>opds, a<£' <Lv
jjidXiora yiverai Trdvra puev rd Qvr\rd rwv 3 kivov-
fjLevcov, dXXa 8e fiaXXov dXXoov. irpos 8e rds* 4 irepi-
68ovs avroov oiKeicos r) dXXorpioJS e%ei. 5
ArjXol 8e /cat rwv (f>vrcov rd fiev oeXrjvr) ovy-
Kivovfjieva rd 8e rjXicp- rd fiev yap p68a /cat ta /cat
jLterd rovrcov rd rjXiorpoiria irpos rjXiov dvio^ovra
rpeirei rd <j>vXXa /cat irpos KaraSvofievov oboavrcos
els eoirepav peirovra, rd 8e rcov eXaicov <j>vXXa St-
Sacr/cet /cat rovs yeoopyiKovs yeyovevai rpoirds r)
Xeifiepivds r) Oepivds 8id rrjs eavrcov irepiorpo(/)rjs,
ore fxev dvoo ro fjieXdvrepov lo)(6vroov, ore 8e ro
1 Kern : aAAaty.
2 ? npo fl€(T7JfJ,PpLaS.
3 QR omit tu>v, perhaps rightly.
208
FRAGMENTS : OTHER NAMED WORKS
among some people and others among others. We see
that distinctions between days are also recorded in the
works of Orpheus, and it was determined by the an-
cestral customs of the Athenians that some days were
good, some bad, and others intermediate. And cer-
tain people have supposed that not only whole days,
but also times of day were opportune for the putting
in hand of certain actions, approving sometimes the
early morning hours and sometimes those of late
evening. They have also said that the hours up to
noon are appropriate to the gods, those after noon to
the heroes , a Hesiod, then, knew most of the con-
temporary observations in this field, and himself took
the step of referring the differences between propi-
tious and unpropitious days to the movements of the
sun and moon and their mutual aspects : all mortal
things in the realm of change have in these b their
chief source of becoming, but some more than others ;
and having an affinity for their revolutions or being
alien to them, are favourably or unfavourably affected.
This is shown indeed by plants, some of which move
in conjunction with the moon, others with the sun.
Roses and violets and also the heliotropes turn their
leaves to the rising sun and similarly to the setting
sun, inclining towards the west. And the leaves of
the olive tell the farmers by turning over that the
winter or summer solstice has come, having the
darker side up at one time and the lighter at another.
° Diog. Laert. viii. 33. This is a Pythagorean injunction,
cf. M. P. Nilsson, Entstehung d. griech. Kalenders, p. 22.
6 According to another reading, " all mortal things have
in these movements, etc."
4 Post : npos tcls 8e tcls (T omits he tcls). 7rpos ras he Pertusi.
6 After €x €L a H MSS - have tcov ycvo^evcov, perhaps a variant
for rayv klvov/jl€vojv above.
209
PLUTARCH'S MORALIA
XevKov. ra 8e rcov alXovpcov ofJLfJLard <f>aai /cat ra
OTrXayxva rcov fivtov Trdvres 1 <f)dlveiv p,kv aeX-qvrjs
Arjyovcrrjs, avtjeaOai 8e a/c/>ta£ouc^ns'• . . . . 2 el p,ev
nepl TravoeXrjvov e^aipedelr), rrjv jxev yovLfiov dp^r)v
en <f>vXdrr€L /cat avdis ftXaardveL /cara rrjv Trpoorj-
Kovaav copav, el 8e </>9ivova7]s, dyovov ylverai. /cat
airA&s ra fiev 7TXr)povjJL€vr)s evdrfvelrai rd 8e Xrj-
yovarjs avrrjs, rots fxev (L^eXtfiov rfjs vyporrjros
ovarjs rjv Sta^et to aeXrjvcuov <j>cos avijavofievov,*
tols 8e fiAafiepas.
102
Aulus Gellius, xx. 8.
Id etiam, inquit, multo mirandum est magis, quod
apud Plutarchum in quarto in Hesiodum commentario
legi : cepetum 4 revirescit et congerminat decedente
luna, contra autem inarescit adulescente ; earn cau-
sam esse dicunt sacerdotes Aegyptii cur Pelusiotae
cepe non edint, 5 quia solum olerum omnium contra
lunae augmenta 6 atque damna vices minuendi et
augendi habeat contrarias.
1 7rdvT€s ATQL : 7ravTo>v ZBR, Pertusi.
2 Lacuna noted by Schultz.
3 ? av^avofidvoLS,
4 cepe turn some mss. (see Skutsch, Archiv filr Lexicogra-
phie, xii, p. 199).
6 Hertz : edunt.
6 Hertz : aucta.
a Cf. Be hide, 376 e for cats' eyes. At Quaest. Conv. 1/
670 b it is not the entrails of mice, but the livers of shrews |
210
FRAGMENTS : OTHER NAMED WORKS
Everybody says, too, that the eyes of cats and the
entrails of mice contract as the moon wanes, and in-
crease as it grows to the full. a If . . . b should be
taken up at the full moon it still retains its principle
of growth and sprouts again at the proper season,
but if taken up when the moon is waning, it is sterile.
And in general some things flourish when the moon
is waxing, and others when it is waning, since the
moisture shed by the increasing light of the moon c
is beneficial to some things but harmful to others.
Schultz, Pertusi.
102
Much more remarkable, he said, is what I have
read in the fourth book of Plutarch's commentary on
Hesiod : an onion-bed grows green again and puts
out shoots when the moon is waning, but shrivels
when it is waxing. d The Egyptian priests say that
this is the reason why the inhabitants of Pelusium do
not eat onions : alone of all vegetables its alterna-
tions of increase and decrease are contrary to the
changes of the moon. e
that contract with the moon, and this peculiarity of the shrew
(fivyaXrj) is alluded to also by Pliny, Nat. Hist. ii. 109, and
Iamblichus, De Mysteriis, 5. 8. Probably here too Plutarch
himself spoke of shrews, but it would not be right to alter
the scholiast's jjlvcjv to fivyaXa>v.
b The name of a plant is missing.
c Frequently mentioned by Plutarch, e.g., Moralia, 658 f,
917 f, and the note there.
d Cf. Be hide, 353 e.
• H. Schultz, Die handschriftliche Uberlie/erung der
Hesiodscholien, p. 68, associated this passage with the scho-
lion on 765-768.
211
PLUTARCH'S MORALIA
*103
Scholia, 770-771.
WpCOTOV €VY] T€Tpds T€ Kal i^SoflT] UpOV rjfJLCLp'
rfj yap y A7r6X\a)va xpwdopa yeivaro Ay)toj.
Ttjv 8e avv aviepov AlyvirTioi <f>aoiv s otl jjll^€gl
yaip€.i KpVTTTO\i£vr)s vtto tov rjXiov rfjs oeXrjvrjs.
Kal fJLrJ7TOT€ Kdl TOVTO TO £cpOV, OJS yQoVLOV KQA
yevvrjoeoi x a ^pov, otKelov ioTi irpos ravrrjv etKorojs
fldAlGTOL TTJS 0€OV TTJV OVVoSiKTjV (fxiGLV, 1 f\V TTpOS
rjXiov Xoyov %X eLV ^ OrjXeos irpos dppevd <f>aai.
[fJL€TCL Se ravrrjv . . . eiraivel ra? rpels' ttjv evrjv
. . . rrjv T€rpd8a ttjv ejSSd/z^v, Kal rrdoas Upas Ac-
yojv], ttjv 8e ifiSofjLrjv /cat cos* 'AnoXXcovos yevedXiov
vfjuvcov, 8lo Kal 'AdyvaloL ravT7]v ojs ' ArroXXojviaK7]v
TlfJLWOl 8a(f>V7}<f>OpOVVT€S Kal TO KaVOVV €7nGT€<f)OVT€S 2
Kal vp,vovvT€S tov deov.
104
Ibid. 780-781.
firjvos S* LGTafjuevov TpLOKaiSeKarrjv dXeaodai
OTrepfiaros aptjaadav <f>vrd S' evOpeipaoOai dpiorrj.
KaAcSs" €7T€GT7]a€v 6 UXovTapxos on to cnreZpai
Kal to <f>VT€Voat oz>x vtto tcov avToyv €olk€v dxfreXei-
odai. to fiev yap cnreppba 8ei KaTafiXrjdev Kpv<f>-
dfjvai irptoTOV eiooj ttjs yfjs Kal aanrjvat Kal ovtojs
iavTov StaSovvat, ttjv SvvafAiv ei? ttjv 7T€piKpvifjaoav
1 R : 6aolv AZBL </>vaw QT.
2 Scaliger : airoarptyovres.
212
FRAGMENTS : OTHER NAMED WORKS
*103
Holy the new moon, fourth day, and the seventh,
When Leto bore Apollo, golden-glaived.
The Egyptians say that the pig is unholy because
it enjoys copulation when the moon is hidden by the
sun. And may it not be that this animal, being of
the earth and enjoying procreation, is connected par-
ticularly with that conjunctive phase of the moon-
goddess, who they say is related to the sun as female
to male ? [After this he praises the three days, the
new moon, . . . the fourth, the seventh, calling them
all holy], and singing the praises of the seventh also
as Apollo's birthday, for which reason the Athenians,
too, honour this day as Apolline by carrying branches
of bay and garlanding the sacred basket and singing
the god's praises.
Pertusi, doubtfully.
104
Avoid the thirteenth day of waxing moon
For sowing : yet it's best for making trees grow. *
Plutarch well observed that it seems that the same
conditions are not favourable both for sowing and
for planting. The seed, after being cast on the
ground, needs first to be hidden in the earth and to
rot and then to transfer its power into the earth
° C/. Moralia, 292 f, 391 f, 717 d, 738 d.
6 The meaning of this phrase is uncertain. By <f>vrd
Hesiod probably intended mainly fruit-trees and vines. h>-
dpcipaadai is taken by Evelyn- White, Mair, and Sinclair to
mean " plant, " but the scholiast seems to have understood
it as " cause to grow M ; Mazon believes the meaning is
44 cultivate."
213
PLUTARCH'S MORALIA
avro yrjv, tv* i£ ivos Trvpov tv^ov rj Kpidrjs yevrjrat,
ttXtjOos. Sto /cat verov Seiodcu /cat Trdxvrjs avro <j>a-
ai ttjv apxr)v tti€^6vtu)v kcra) /cat yeovTUiv tols iv
avrco <j)VoiKas Suva/xets'. to 8k (f>vrov pt^wdev j8Aa-
GTrjaat XPV Kat dva8ovvac tov iv rfj pi^rj Kpvirro-
puevov Xoyov, olov Sioixdeior) 1 Sea <f>a)TOS' *w<jt
€lk6tojs ttjv TOtcr/catSe/caT^y Trpos p<€V to oireipeiv
aveTTiTrjheiov elvai, npos Se to (f>VT€V€iv eVtT^Setav
8lo /cat to " ivdpeifjaodou " ot/cetoj? e^et Trpos ttjv
<f>VT€tav to yap irpoKaXioaodai 2 tov pi^iKov Xoyov
/cat et? €ttL8ooiv dyetv /cat f$XdaTr)v iorjfJLrjve Sta tov
ovojjloltos, 777909 a owreAet TrXelov ov to e/c T779 o~e-
XrjVT)S iv TaVTTJ (/)COS*
105
Ibid. 782-784.
€ktt] S' rj fjbiaar] pudXa ovpi<f)op6s z ioTi <j>VTolaiv t
dv8poyovos S' dyadrj* Kovprj 8' ov ovpL<j)op6s €gtlv,
ovtc yeviaOai irpcjjT ovt dp ydfiov avTifioXfjoai.
Trjv e/c/catSe/car^v p,earjv €kttjv elircbv (hcfyiXifiov
€LVai TOLS (f>VTOLS (f>rjGLV St' fjV €L7TOp,€V OlItLOLV' TO
yap <f>cos depfiov ov to aeXrjvcuov /cat vypbv irpo-
/caAetrat 4 ttjv fiXdcrT7]v clvtcov. tlov 8' dvOpcoircov
appeal jxev oiripixaoi ov{JL(f>opov OrjXeoi 8' aovjX(f>o-
pov aiTiov Se tovtcjv otl to puiv eort tjrjpoTepov to
8' vypoTepov tcov GTrepfJLaTOJV, oh /cat avTO to
dppev Sta^e'pet tov OtfXeos' /cat Sta TavTa <f>aoi /cat
1 BtoixQetvy F. H. S. : SioixydeLcrr) (Stot^^ar/ L). hiox^v-
delarj Gaisford : Sioi/ojflcicrfl Duebner.
2 Wyttenbach : irpooKakiaaodai.
3 /xaA' aovfjL<f)op6s mss. of Hesiod.
4 Gaisford : TTpooKaXeiTcu.
214
FRAGMENTS : OTHER NAMED WORKS
that has covered it, a so that from a single grain of,
say, wheat or of barley there may come a quantity.
Hence they say it needs rain and frost at first, to
exert pressure on the natural powers inside it and to
cause them to flow out. A tree, on the other hand,
after being set, must put out shoots and send up the
principle of structure hidden in its root, when that
is unlocked, so to speak, by light. *So it is reason-
able that the thirteenth should be unsuitable for
sowing but suitable for planting trees. It follows
that the phrase " for making trees grow " is appro-
priate to their planting ; by it the poet meant calling
forth the principle contained in the root and bringing
about increase and leaf-growth, to which the brighter
moonlight of this day contributes.*
105
The middle sixth is helpful for the trees, 6
And good to get a man c : but bad for girls,
Both to be born on, and for wedding-day.
The sixteenth day, which the poet calls the
" middle sixth," he says is useful for trees, b for the
reason we have given : the light of the moon, being
warm and moist, encourages them to put out shoots.
But in the case of human beings it is helpful for male
seeds, the reverse for female. The reason for this is
that male seeds are dryer, female moister, a charac-
teristic difference of male and female , d And they
° The seed is supposed to fertilize the earth, by an analogy
with the supposed fertilization of an animal's womb by the
semen. b See note b on the previous fragment.
c Although the scholiast clearly thought conception to be
meant, Hesiod had birth in mind.
d Cf. Quaest. Conv. 650 b.
215
PLUTARCH'S MORALIA
ras avJ^Xrji/jeis rag p>*v fiopeltov Trvevfxdrcjv ovrtov
ywofJLevas etvcu dppevoyovovg rag 8e voricov OrjXv-
yovovg. /cat /jl€Vtol /cat rag ScapOpcjaetg rcov
drjXecov ififipvcov fipaSvrepag ylveodai rj rcov dppe-
vcov Slol to rrXijOog €K€t rrjg vyporrjrog, firj paSicog
KparovfAevrjs vtto rrjg Srjfiiovpyovarjs ev rfj depfxo-
rrjTi (j>VGecx)s. <f>VGiKOJS ovv eiprjTCu rrjv e/c/catSe/ca-
rrjv dppevoyovov p,ev apiarov etvai drjXeai S* aw/x-
<f>opov €X€t 8e rtva KCLL TTpOS ydp,ovg evavricooiv,
rrjg creXrjvrjg TrdfnroXv rod rjXlov Siearcbcrqs. 8lo
/cat 'AOrjvcuoL rag irpog ovvo8ov r)p,€pag e^eXeyovro
rrpog ydfjuovs /cat rex Qeoydpua ireXovv tot€, <f>vcn-
kcos etrat TrptoTov olofJbevoL ydfxov rrjv creXrjvrjg Trpos
tjXiov 1 ovvo8ov.
106
Ibid. 790-791.
parjvog 8* oySodrrj Kairpov /cat fiovv ipipbVKov
raixvefxev, ovprjag 8e SvcoSeKarrj raXaepyovg .
Tr)v 6y86rjv rov firjvos rod YLoaeiSco vog lepdv cog
em rpia 8iaordoav Trpcorrjv rep rpiawovyo) deep
7rpoorjK€LV elKorcog Xeyovot /cat rpLrrjv %(x)pav Aa-
XOVTL 2 TCOV iv KlVTjGei OTOLX€LCOV. 8l6 /Cat TOVS TCLV-
povg avrco <f>€povreg dvrJKav cog opfirjTLKOvg /cat rovg
1 rr)v . . . tJXlov F. H. S. : rrjs . . . r)Xiov. After aeXrjvrjs
ZBT add ovcrqs.
2 rpirrjv x<i>pa.v Xaxovn F. H. S. after Pertusi : rpt^trcovt rpicov
apxovri. Pertusi reads rpirrjv x^pav Xaxovn Kal rptcov apxovn,
comparing De hide, 381 E, r) 8e rod HoaeiB&vos rpiaiva ovpfioXov
ion rrjs rpirrjs Ycopa? rjv ddXarra /carcyei p,€ra rov ovpavov /cat
rov dipa rcraypuevr).
216
.
FRAGMENTS : OTHER NAMED WORKS
say that this is why conceptions taking place when
north winds blow result in male births, while those
taking place when south winds blow result in female
births. Moreover, the articulation of female em-
bryos is slower than that of male, because the quan-
tity of moisture in them is not easily mastered by the
formative power contained in the heat. So there is
a scientific explanation for the statement that the
sixteenth day is excellent for getting males, but un-
suitable for females. It also has a certain opposition
to marriage, the moon being then very far removed
from the sun. Hence the Athenians, too, chose the
days near the conjunction of sun and moon for
marriages, and celebrated the Theogamia a then,
thinking that in nature the first marriage is the con-
junction of the moon with the sun.
Bernardakis.
106
Upon the eighth day boar and bellowing bull
Castrate, laborious mules upon the twelfth.
The eighth day of the month is sacred to Posidon ;
they say that, being the first day of which the number
has three factors, it appropriately belongs to the god
of the trident, 6 who has been assigned the third
place among the three elements that are in motion. c
Hence they brought and dedicated to him both bulls
a Nothing more is known about this festival. For guesses
see Pfister, K.E., s.v.
6 Cf Be hide, 354 f, and Life of Theseus, chap. 36 ; in
both places the first cube (8) is associated with Posidon.
c The text is uncertain. Unemended, it gives Posidon the
unique and unintelligible epithet " of the three tunics." The
three moving elements are fire, air, and water, which occupies
the lowest or third place and is Posidon's realm.
217
PLUTARCH'S MORALIA
Kairpovs* afJL(f>a> yap ota 0v[jl6v a/ca#€/cTot yivovrai t
TrpavvovTCu 8e iKTfJLrjdevTes. €lk6tcds ovv npos 1 rrjv
tco KivrjTtKco deep TrpoarjKOvaav rjfjuepav — os /cat tt)v
aKivryrov yrjv /ctvet 'Evoat^aw KaXovfievos — toKelco-
oav 2 ravra ra £<pa opfArjTiKa oVra* /cat /x^7tot€ tov
p,ev ravpov co? rrjs vypds ovolas /ctv^Tt/ca), 3 tov 8e
Kanpov cos rrjs ^/ods*. tov S' avrov iart to Ktvelv
/cat rjp€fi€lv ra? aordrovs toov KLVOvfxevcov op/xas\
Sto /cat 6 Beds ovtos ov puovov 'Evoat^^cDV aAAa /cat
'Acr^aAetos" v/jlv€itou' /cat ol tovs aetafjuovs iravtiv
ideAovres HoaecSoovi dvovoiv. e^ct S' apa /cat 77
Trpavvovoa Sta ttJ? TOfifjs ra £a>a ra ot/c€ta ra> #ea>
TTpd^is OLKeLorrjra npog ttjv Upav rov HooecScovos
ravrrjv rffjuepav.
107
76td. 791.
Ta? rj/JLtovovs ot/cetouat T77 acA^^* Sto /cat rtve?
auT^v <f>aaiv ic/S rjfJLiovcav oyziodai. /cat yap o fxev
ItTTTOS rjAtOLKOV €OTl £,opov d)S evSpofjLov, 6 S' ovos*
xOovlov d)s 5 Tv(/>oovi <f>i\ov /cat ovvovoiaoTucov** rj
Se creA?^ jitecr^ ajJL^oZv, yfjs puev exovaa to gkotl-
£,€0000,, rjXtov 8e to oIkziov elArj^evat cf)tos. Sta
TOVTO jJL€V OVV 0)/C€tO)Tat 7 TTpOS CLVTTJV 7] rjfJbiOVOS.
1 TTpos added by Pertusi.
2 olK€La)oav Schultz.
3 F. H. S. : KLV7JTLKOV.
* 6 & ovos added by Schultz.
6 Pertusi : kcu.
6 Tv<f><jjvi <f>iXos <*)S x@° VL °s KaL avvovoiaoTiKos Schultz.
218
FRAGMENTS : OTHER NAMED WORKS
and boars, as being impetuous ; both are so spirited
as to become uncontrollable, but become gentle by
castration. So they had good reason to associate
these animals that are impetuous with the day that
belongs to the god of movement — he moves even the
unmovable earth, and is called Earth-shaker. (Is it
possible that the bull was associated with him as
mover of the moist substance, and the boar as mover
of the dry ?) The same power that can set in motion
can also bring to a standstill the impetus and in-
stability of what is in motion ; hence this god is
addressed in hymns not only as " Earth-shaker " but
also as " Lord of Security/' and men sacrifice to
Posidon when they wish to put a stop to earthquakes.
So the action which makes gentle, by castrating them,
the animals that are associated with the god has an
association with this day that is sacred to the god.
Pertusi.
107
They associate mules with the moon ; hence some
say that she rides in a mule cart. The reason is that
the horse is a solar animal, as being a swift runner,
whereas the donkey belongs to the earth, as being
dear to Typhon a and given to copulation ; the moon,
however, is intermediate between sun and earth,
having the earth's characteristic of being darkened,
and the sun's of having its own light ; so there is a
natural association between the moon and the mule.
Pertusi.
a Cf. Sept. Sap. Conv. 150 f, De hide, 371 c.
7 Pertusi : oiVeiWcu AZBTL gjkciWo Q.
219
PLUTARCH'S MORALIA
108
Ibid. 797-799.
7T€</>vAa£o oe 6vp,cp
T€TpdS i dXevaoOai (f>divovros 6* lora\iivov re
dXyea dvfiofiopetv.
Tovs irpo rovrcov reoaapas 1 orl^ovs ovSe fjLvrjjjLrjs
6 HAoVTCLpXOS rj£t<A)(J€V, COS S.V flTj <f>€pOjJL€VOVS' TOV-
rovs §' iijrjyovfJLevos dtjiol p,r) iyKaXeiv rep 'HcridSa)
cos av yeXolcos elnovri fir) xpfjvai Xvrras iavrco
Ktvelv iv ravrais, cos Siov iv dXXais rial rovro
TTOietv ov yap rovro Xeyetv, dAA' cos lepcus ravracs
/jbdXtcrra rds Xv7rrjpds drrocrKevdl^ead at ivepyelas,
as el Kal dXXore Set cos dvayKaias alpeiodai, iv
ravrais ov 8eov.
\as oe rerpaoas afKpco etvau cepas, rr)v fiev cos
fidXcora ro oeXrjvalov €K<f>aLvovoav <f>cos y rrjv S' cos
rovrov e^ovoav rrpos rrjv rpta/caSa 2 Xoyov, ov r) e/?-
Sofjbrj 77/009 rrjv vovp/qviav Kal yap r) rerdprrj /cat
etKOorrj ip&ofJLrjv e^et rd^tv rrpos rrjv icrxdrrjv*
109
Ibid. 805-808.
fieoarj S' epSopbdrrj . . .
vXorofJbov re ra/xetv daXafxtjca 8ovpa.
1 tt4vt€ Pertusi.
2 rpia/caSa F. H. S. : rerpdda, npcorrjv rcrpaSa Wyttenbach.
° Possibly meaning 3 J ; Pertusi emends " four " to
" five," supposing that Plutarch's text had lost 792-796
through the homoeoteleuton of rakaepyovs. But although the
lemma of the scholion is ne^vXa^o hk 0u/za), Plutarch may have
220
FRAGMENTS : OTHER NAMED WORKS
108
Bear in mind to shun
Fourth day of waning, or of waxing, moon
For heart-devouring sorrow.
Plutarch did not deign even to mention the pre-
vious four ° lines, as if they were not in the text ; but
in explaining these he claims that Hesiod should not
be criticized, as if he had absurdly said that one should
not stir up sorrow for oneself on these days, with the
implication that one should do so on some others.
That is not what he meant, but that on these days in
particular, since they are sacred, one should eliminate
painful activities ; if such activities, as being neces-
sary, have to be undertaken at other times they
should not be undertaken on these days.
*Both fourth days are sacred, the one because it
especially displays the moon's light, the other be-
cause it has the same relation to the thirtieth day
as the seventh has to the day of the new moon ; for
the twenty-fourth day is seventh in order from the
last day of the month. 5 *
109
On middle seventh . . .
And woodman cut the timber for a room.
taken those words as an adjunct of the previous sentence, and
so passed over four complete lines, 794-797.
b Hesiod divides the month into three equal periods each of
ten days (waxing, middle, waning) ; hence the fourth day
of the waning moon is the 24th of the month, and this is
(by inclusive reckoning) 7th from the 30th or last day. He-
siod states that the 7th is a sacred day (v. 770, see Sinclair's
note).
The statement that the fourth day " especially displays
221
PLUTARCH'S MORALIA
To fjuev ovv vXoTOfielv rrjviKavra ovp,f$aw€L tols
€[JL7Tpoad€V iv OLS €LTT€ TOT€ XPV VCLL r °VTO TTOielv
orav apxqrai to fJueroTrajpov
TfjfJLOS d8r)KTOTOLT7] TTtXeTai TfirjOeloa oihrjpco,
fJLerpicos irjpcov ovtojv tcov £vXojv vypor-qros re
twos ovk €7tl8€(a)v. rj yap dpx'fj 1 T V S <A>P a S evKoupos
/cat p,7)vos rj €7rraKai8€Kdrr) xprfv^os, ore to fiev
<f>cbs rrjs oeXrjvrjs npooOeoLV ovkIt e^et TravoeXrjvov
yeyovvias , eVt/c/xa 8e rrcos ion rd £vXa /cat Sid rrjs
eXarrcooeoJS rov c/)Ojt6s iXarrovTai to vypov dfi
ov ovfJbfiaLveLv eicodev rj ofjifjts.
*iiQ
Ibid. 809.
rer/oaSt S' dpx^odac vfjas uryyvvoQai dpaids.
Kat tovto cru/xj8atWt tols rrepl ttjs T€Tpd8os
d£ta>/xacrty el yap OTLypbij p,ev rj fjiovds dvdXoyos
ypa/JLfJbfj 8' rj 8vds €7TL7Te8oj S' rj Tptds, 8fjXov OJS Tip
OT€p€<p 7Tp007JKOL aV Tj T€T0aV elKOTOJS OVV €7TIT7]-
8eia TTpos ovfi7rrj^LV twv vedv. el 8e /cat 7rpd)Trj to
loaKis loov ex €L Kai TtpojTri irdvTas tovs appLOVLKOvs
Trepiix ei Xoyovs, ojs 2 €L7rofMev, /cat TavTj] irpos to
elprfixevov epyov evKatpiav 3 8l8cooiv. ov8ev yap
1 Post : avrr) AZBQLR. rj T€ ovv a>pa avrrj /jl&XAov to>v dXXwv
T. ? i) yap avrr) atria 8t* r)s r) apx?) rrjs copas.
2 Bernardakis : /cat. 3 Gaisford : eu/ccupa ihlav.
the moon's light " is surprising ; one would have expected
this to be said of the " second fourth " or 14th, the day of the
full moon. But perhaps the fourth day was thought to be
that on which the moon first gives any appreciable amount
FRAGMENTS : OTHER NAMED WORKS
To fell timber on that day agrees with the earlier
passage in which he said that one should do it when
autumn begins :
Then iron tools fell timber that's least gnawn. a
The wood is moderately dry at that time, while not
lacking a certain moisture. The beginning of the
autumn is a good time to choose b and the seventeenth
day of the month is a useful one : at that time the
light of the moon gets no more increase, since the
full moon is past, while the wood has some sap in it,
and with the diminution of its light comes a diminu-
tion of the moisture that is the usual cause of rotting/
Pertusi.
*110
On fourth day start to build the narrow ships.
This, too, fits our propositions about the number
four. If the number one is analogous to the point,
two to the line, and three to the surface, it is clear
that four would fit the solid d ; so it would be suitable
for building ships. And if it is the first number to be
a multiple of equal factors and the first to contain all
the harmonic ratios, as we have explained, 6 in this
way too it provides a good time for the aforesaid
of light : thus some people who believed in the desirability
of sowing seed while the moon was waxing advised doing it
from the fourth day onwards, Geoponica, ii. 14.
« V. 414.
6 The Greek is corrupt.
c Compare frag. 61. Geoponica iii. 1 on the other hand
recommends cutting at moonless times in January.
d Cf. Be E Apud Delphos, 390 d, but this is a common-
place.
• S on 769-771 ; ± f, f
223
PLUTARCH'S MORALIA
ovtcjs apfjbovias Selrac rcjv epycov, ojs vavs fieX-
Xovaa /cat depos Kivrjaei /xa^eta^at /cat daXdoarj
rroXXfj, /cat fjiovrjv eyovoa rrjv drro rrjs appuovias
porjdeiav rov ooj^eodai, rdya /cat *0\Lrjpov Sta
rovro fiovov KaX4oavTos e AppLovi8rjv rov vavrrrjyov
el 8e ras vavs ojs Kov<f>as dpaids e/caAeae (Set ydp
avrds etvou Kov<j>as emTrXeZv pueXXovoas) , 8rjX6s ion
/cat avrds rrjv fiev ttvkvojolv fiapvrrjros alriav rrjv
8e fjbdvcuaLV Kovcj>6rrjros vnoXapwv.
Ibid. 814-816.
Travpoi S' avr taaat rpioeivd8a pirjvos dpiarrjv
ap^aodai re rrldov /cat errl £vyov avyivi deZvai
fioval /cat rj/juovoiOL /cat Ittttois d)Kvrr68€ooi.
[Tplrrjv elvdSa 1 rrjv eiKoorrjv etirev ivdrrjv, rjv
oXiyovs etSeVat dpiorrjv ovoav dvoiyeiv rridovs
/cat Kara^evyvvvai jSoas* /cat rjpuovovs /cat Ittttovs^]
<f>rjol yap 2 rrjs oeXrjvrjs dpxopbevrjs aTTOKpirrreod ai
8ok€lv 3 /cat ra dvpuoecSeorepa rcbv dXoycov dfifiXv-
veiv rov Ovjjlov /cat purj opuoicos dvdioraodai roZs
8ap,d£,ovoi,v, dodeveorepa yivofieva. /cat ro rrepl
rrjv dvoitjiv rod ttlOov </)Volk6js e'tprjKe' pudXtora ydp
<f>aai rrepl ra? rravaeXrjvovs e^ioraodai rov olvov
Sta rrjv drro rrjs oeXrjvrjs vypdv Oeppaqv, war* €t/co-
1 Tpiocivaha L, perhaps rightly.
2 Maes adds 6 HAovrapxos.
3 Schultz : So/cet.
a harmonia means " jointing," particularly of carpenter's
work, as well as " musical scale."
224
FRAGMENTS : OTHER NAMED WORKS
work. No work needs harmony a so much as a ship,
which will have to contend with the movements of
the air and great seas, and the only thing that can
help it is its harmony ; perhaps it was for this reason
alone that Homer called his shipwright Harmonides. &
And if Hesiod called ships araiai c as being light (for
they must be light if they are to float), it is clear that
he too took denseness to be the cause of heaviness
and rarefaction to be that of lightness.
Bernardakis.
*111
Few know the triple-ninth d day is the best
To start a jar, or harness to a yoke
Oxen or mules or the fleet-footed horse.
[He called the twenty-ninth day " third ninth,"
saying that few know that it is best for opening jars
and yoking oxen, mules, and horses.] For . . .
says that it is believed that when the moon begins
to be hidden even the more spirited brutes have
their spirit blunted and, growing weaker, do not
so much resist those who are breaking them in.
And what the poet says about the opening of the
wine jar has a basis in nature ; for they say that wine
is most liable to spoil at the time of the full moon
because of the moist heat from the moon, so that it
* Iliad, v. 60.
c The word araios has several senses : Hesiod probably
meant narrow when he applied it to ships, but this note sup-
poses him to have intended a later use, loose in texture,
which would imply light.
d The scholion clearly supposes this to mean 29th, but the
alternative 27th is more plausible.
225
PLUTARCH'S MORALIA
reus orav yJKiara rovro rrpo^dXrj KeXevec rov irldov
dVot'yetv /cat tov olvov ireipav Xapb^dveiv .
112
Ibid. 819.
T€Tpd8l S' oty€ TTldoV.
*Trjv fiewqv rerpdha ravrrjv Xeycov rrjv 1 reaaapecr-
KaiSeKdrrjv iiraivti /cat <bs irLOoiyov /cat <bs ttcLgiv
dpLGrrjv /cat yap to <f>(x)s rrjs oeXrjvqs ttXovoiov
cifjLa rep rjXicp KaraSvofJLevo) dvareXXovarjs* . . .
Kat tis Alyvnrios pLvdoXoyet puvdos rov "Oaipiv
Tooavra errj fSaoiXevocu ottogos iarlv 6 rtov ^/xe-
pa)V TOVTCxJV dpidfJLOS, *iv8€lKVVfJL€VOS (1)9 iflOL 8oK€L
navrcov avrov etvai rcov yevvrjrcov 8rnJuovpyov /cat
reXeatovpyov, fierd rtov aeXrjviaKcov d/crtVcov t^X v T\
revxovra rrjv yeveaw ru>v re avtjrjTiKcov /cat tujv
fieccDTLKwv, Iva /cat ydvrjTai rd rfj8€ /cat (frdeLprjTai*
EIS TA NIKANAPOY 0HPIAKA
lis
Scholion on Nicander, Theriaca, 94.
'Ev 8e x € P 07 rXr)drj Kapirov veoOrjXea 8olvkov
XeiaLveiv TpiTTTr\pi.
1 t^v LT, omitted by AZBQR.
The 28 days of the lunar cycle, De hide, 367 f.
6 Gow and Schofield, ed. Nicander, prefer a variant men-
226
FRAGMENTS : OTHER NAMED WORKS
is reasonable for him to recommend us to open the
jar and try the wine when the moon emits this heat
least.
Maes, who would supply " Plutarch " as the subject of
" says."
112
Open your jar upon the fourth . . .
*By this he means the " middle fourth," and thus
praises the fourteenth day, both for jar-opening and
as best for all purposes. And in fact the light of the
moon is rich when it rises at sunset.* . . .
And there is an Egyptian myth which relates that
Osiris was king for as many years as is the number of
these days a ; *it indicates, to my mind, that Osiris
is the craftsman who brings all generated things to
their completion, contriving their birth by his skill
with the aid of the rays of the moon, both those that
bring increase and those that bring decrease, so that
things on this earth may come into being and also
perish.*
Pertusi.
ON NICANDER'S ANTIDOTES TO
SNJKE-BITE
(Lamprias Catalogue 120)
113
A handful of fresh-growing parsnip b seed
With pestle grind.
tioned by the scholiast, havxfiov, which A. S. F. Gow, Class.
Quart., N.S. i (1951), p. 100, shows to mean " bay tree.'*
227
PLUTARCH'S MORALIA
[AavKOV • 8vo yevrj rrjs ftordvrjs rj puev KprjriK'q, rj
8* 9 AaiaTiKrj.] UXovTapxos nXetova fiev (/>T]cnv
yevT] avrrjs etvai, to 8e koivov rrjs Swdfjuecos tSto>/z,a
Spifjuv /cat TTvp&hes, <hs /cat 1 rj yevacs aladdverai
/cat rj 2 6<j<f>pr)(ns , /cat 7T€ipa)[A€vov z SrjXov etvac /cat
yap €fJL[A7]va KLvel a<f>68pa /cat StaAuet arp6<f>ovs rfj
dep/MOTTJTL, /Cat Tcbv 7T€pl tov dojpaKd <nrXdyyyo)V
KadapriKov /cat TTpoaeri ye jatjv Xztttvvtikov e^et
oOevos**
114
Scholion (Ambr. C. 32 sup.) on Nicander, Theriaca, 333
(Studi classici e oriental^ vi [1956]).
AevKOil o' dpyivotooav €7Tiao€Vovrai €<f>r)Xw.
'0 UAovrapxos tgls irucpas dp,vy8dXas </>r]al rd?
twv 7Tpoaa)7T<x)v ££aip€LV 5 e^AtSas".
115
Stephanus of Byzantium, s.v. Kopoirrj.
Nt/cavSpo? £v QrjpiaKois*
fj €V 6 'A7roAAa>v
fAavrelas 7 fcopoiralos eOrjKaro /cat defjuv dvSptov.
Ot Se v7TOjJLvr)/JLaTLaavT€S avrov Qecov /cat IIAov-
rapxos /cat ArjfirjTptos 6 XXtDpos 8 </)cl(jc NiKavSpos
" ^OpoiraZos " /cat " l^opoiraios *A.tt6X\o)v "• dyvo€t
1 Keil : kol <Ls or <bs.
2 7) added by Bernardakis. 3 Trcipojfidvw Warmington.
4 dwpaKCL Kal oirXayyva. rraOwv KadapriKTjv /cat XcTrrvvrtKTjv
€x*t> Svvaiiiv G(ottingensis).
5 i(alp€iv ms., as at 624 d. 6 Nicander : alkv.
7 fiavToavvas Nicander. 8 Wyttenbach : OaXrjpevs.
228
FRAGMENTS : OTHER NAMED WORKS
[Parsnip. There are two varieties of this plant, one
Cretan, the other Asiatic] Plutarch says that there
are several varieties, but that their common charac-
teristic is to be pungent and fiery, as both taste and
smell perceive ; and that if put to the test, this is
clear, since by their heat they give a strong stimulus
to the menstrual flow and also remove colic, and have
the power to purge, and indeed also to reduce the
size of, the organs situated in the chest.
114
Leprous eruptions spread a chalky rash.
Plutarch says that bitter almonds remove blotches
from the face. a
115
Nicander in his Tkeriaca :
. . . and there Apollo
Of Corop6 set up his oracle
And laws for men . . . b
His commentators Theon, c Plutarch, and Deme-
trius " the Pale " d say, " Nicander : ' Oropaean '
and * Coropaean ' Apollo. He does not know that
° Cf. Quaest. Conv. 624 d.
6 Theriaca, 613-614.
c Theon, grammarian, perhaps of the first century b.c,
wrote commentaries on several Alexandrian poets. Wendel,
R.E. v a 2054-2059, J. Martin, Histoire du texte des Pheno-
menes d'Aratos, pp. 196-199.
d Not later than early first century b.c. (Susemihl, Gr. Lit.
d. Alexanderzeit, ii. 20) ; the origin of his nickname is not
known,
229
PLUTARCH'S MORALIA
S' on 1 ' AfJL<f>iapdov lepov, ovk 2 'AttoXXojvos ecm. Ae-
yerai 8e kclt eXXeixftiv rod i Ko/oo7rato9 3 * Koponrj Se
©ecraaAta? ttoAis. fSeXriov Se U7rovo6tv on rjjjidpTrj-
rcu. 4 feat ypdcfrerai *0po7raios' *OpoTrrf yap ttoXis
EujSotas', oVof 'AttoAAojvo? hiaorjfjiOTaTov Upov.
RATA HAONHS
Wi/amowtte, Hermes, /vm (1923), p. 84, is clearly right
*116
Stobaeus, iii. 6. 49 (iii, p. 297 Hense).
YlXovrdpxov €K rov Kara rjSovrjs'
"On rd acopbara dvirjacv rj rjSovrj kclO* rjpbepav
iKfjuaXdrrovaa rals rpv(f)cus, d>v rj ovviyeia rrapai-
peirai rov rovov ara^aAcocra ttjv loyyv avrcjv ££
(hv pqoTOJvr) p,ev voacov paarcovrj Se KafJbdrwv, irpo-
pi€X€TCL)fjL€vov 8* iv veoTrjri* yr\pas .
*117
Stobaeus, iii. 6. 50 (iii, p. 297 Hense).
£jV ravrco •
Qrjpiov iarl SovXaycoyov rf rjSovrj, dAA' ovk dy-
1 Salmasius : 8e to. 2 oi)/c added by Salmasius.
3 rov k 'OponaZos Holsten.
4 Wilamowitz places this sentence after c<m, and continues
/ecu ypa7TT€ov 'OpOTTCuos /car* eXXeu/jiv rod i avrl 'OpomaTos ' '0/>o-
irla yap, ktX. See also I. Cazzaniga, Maia, N.S. 1 (1965), p. 60.
5 ypd(f)€Tcu koll t Op6ir€Los' *Opoir€ia scholion on this line of
Nicander. 6 Gesner : ^gottjtl LA : luaorrjTi M.
230
FRAGMENTS : OTHER NAMED WORKS
the shrine there belongs to Amphiaraiis, not Apollo.
(The form of the word is ' Coropaean,' without an
i,° and Corope is a town in Thessaly.) But it is better
to suppose that a mistake has been made. 6 There is
also a reading * Oropaean/ Orope being a town in
Euboea, where there is a very famous shrine of
Apollo/ ' c
AGAINST PLEASURE
(Not in Lamprias Catalogue)
in denying the authenticity of these fragments, on the grounds
of hiatus and the " nauseous affectation " of their style.
*116
Plutarch, from the work Against Pleasure :
He says that pleasure relaxes our bodies, softening
them day in, day out, with luxuries which, if con-
tinued, take away their energy and relax their
strength ; there ensues an easy path for diseases,
an easy path for pains, and a rehearsal of old age in
youth.
*117
In the same work :
Pleasure is a beast that makes us its slaves, but it
° Possibly meaning " not ' Coropiaean.' "
6 It is uncertain how much of this greatly confused note,
discussed by Wilamowitz, Euripides Herakles 1 , i. 190 141
(where he rejects the ascription in Grammatici graeci 9 iii, p.
188, to Herodian), derives from Plutarch.
c This town was called Orobiae. The shrine of Amphi-
araiis was at Oropus in Boeotia. On these places see R.E.
xi. 1436, xviii. 1133, 1175.
7 iv Tatfra* omitted by L. 8 17 added by Hense.
231
PLUTARCH'S MORALIA
piov eWe yap rjv (fravepojs dV 7roXefiovaa ra^ecus 1
edAar vvv 8e /cat ravrrj paarjTorepov, 6Vt /cAeVret
rr)v €x9pav V7To8vop,€vr) gx^ji^cl evvoias. cucrre St-
X&S 2 aTTorpoTraiov /cat &v j3Aa7TT€i /cat &v i/jevSe-
rai.
*118
Stobaeus, iii. 6. 51 (iii, p. 298 Hense).
JliV TCLVTO) '
Ta? /xev o& St/catas* ^Sovd? ovkct av rjSovas
ovre KaXeaaifxev ovre vopbLoatpbev* dAAd OzpaTrtLas.
b'oai Se 7rapd ravras iraaai vfipets rreptTTat 5 etat
7r€7r\rjpajfjL€va* jSta^o^tevat, /cat rat? iroiKiXiais /coAa-
Kevovaai Xavdavova ^Xdrrrovaai. 6 Se ets* ra
rjfjLerepa vojjlos 6 /cat 7 rcov dAdyaw £>cpcov, ots* puera
to aKeoaoOai ras imdvpLtas ovSevos ope^is, dAAd
Kopos tcov 9 €7T€Ly6vTa)v dj3tdoTCH9 ^Sovats.
*119
Stobaeus, iii. 6. 52 (iii, p. 298 Hense).
£ii
Mtj Tis 7Tpo86ras irraivet; tolovtov ianv r)
1 av L : omitted by MA yap Br. yap av Herwerden. Iva <f>a-
vepws TToXcfiovaa Cobet.
2 oixtos Buecheler : St^o) L Sixfj MA.
3 iv ravra) omitted by L.
4 vofiL(jai(X€v F. H. S. : tcr/Ltcv.
6 7T€pirrai should perhaps be placed after ravras.
232
FRAGMENTS : OTHER NAMED WORKS
is no savage beast. Would it were ! If it warred
upon us openly, it would quickly be detected. But
as things are, it is the more hateful for the very reason
that it hides its hostility by assuming the guise of
good will. It is therefore doubly abominable, for its
harmfulness and for its falsity.
*118
In the same work :
Legitimate pleasures we should cease to call plea-
sures and should not think of them as such, but as
curative processes. All others, apart from these, are
unnecessary violations of nature, that bring force to
bear on the satisfied, and are not recognized to be
harmful because they cajole us with their variety.
But the law for us should be the same as governs the
irrational animals ; with them there is no appetite for
anything, once their desires have been assuaged, but
satiety with regard to what stimulates them, since
they are not constrained by pleasures.
*119
In the same work :
Surely no one praises traitors ? But that is what
6 F. H. S. : 7T€7rrjpa)fjL€vaL. TreirX-qpay^iivai Gesner.
7 Kara Jacobs.
8 ots added by F. H. S. (<Lv Jacobs), fiera yap Bernardakis.
9 ? Tals rdv iirayovraiv,
10 omitted by L.
11 rj added by A.
233
PLUTARCH'S MORALIA
r/Sovrj, 7rpo8i8a)oi ra rfjs 1 aperfjs. [x-q tis fiaaavi-
oras; tolovtov eoTi to rjoeodai, ^aaavi^ei ra rrjs 1
oa><f>poovvr)s . /X77 tis <j>iXapyvpiav ; drrX'qpajTov
ioTIV €K(lT€pOV. TL T7]XlKOVTO) X<UpO/X€V drjpltp, O
koAolk€vov 7] fids dvaXloKei;
*120
Stobaeus, iii. 6. 53 (iii, p. 299 Hense).
ejV ravrcx) ■
17 S' OV TTCLVTixiV 6p(x)VTO)V dpp7]T€V€lS / dAA(X Kdl
aavrov alSovfxevos <f>evyeis, vvktl /cat a Korea tols
dfJbaprvpoLS Triarevcov ttjv tifipw; ovSels yap rcov
kolXcov epyajv a kotos TrpofSdXXei, to (f>a)s olvtois
puapTvpelv aloxvv6p,evos' aAA' oXov a/xa tov kogjjlov
rjXcov yeveodai irpos a KdTopdol fiovXoiT av.
aVacra 8e /ca/a'a opaoOai yv/Jbvrj (/>vXaTT€Tai , aKeirrjv
7TpopaXXofi€vrj ra 7rd6rj. dnoKoifjavTes ovv avTas 4,
yvfjivds jSAeVco/zev ra? rjSovds' fieOvovaiv els dvai-
adrjolav, Xayvevovoiv els alcova, 5 KaOevSovocv els
epya, 6 ovk ernoTpe^ovTai noXecov, ov (fypovTi^ovoi
yoveojv, ovk oloyyvovTai vojjlovs.
1 rrjs added by A.
2 Omitted by L.
3 Bernardakis : apiortveis LM apprj orevtis A. aKparcvcis
Gesner (? better dit/parevei).
4 aura Gesner. ? Read tout', avras and delete rag rjbovds.
5 fjLcopiav Jacobs arovtav Meineke avoiav Haupt fiavtav Hense
Zoo Usener.
234
FRAGMENTS : OTHER NAMED WORKS
pleasure is ; it betrays our virtue. Surely no one
praises torturers ? But that is what it is to feel
pleasure ; it puts our self-control to the torture.
Surely no one praises avarice ? Pleasure is as in-
satiable. Why do we enjoy this great monster, that
consumes us as it cajoles us ? a
*120
In the same work :
Why do you not perform your unmentionable acts
for all men to see, but hide away, ashamed even of
yourself, and entrust your excesses to night and dark-
ness, where there are no witnesses ? No one makes
darkness a cover for his noble deeds, ashamed that
daylight should witness them ; a man would wish
that the whole universe might become a sun to see
what he does aright. But every vice takes care not
to be seen naked, sheltering behind a screen of feel-
ings. Let us cut them away, then, and look at
pleasures in their naked selves (?). b Men get drunk
until they are insensible, they are lecherous all their
lives, they sleep when they should be at their work,
they take no care of their cities, have no thought for
their parents, and feel no shame before the laws.
a Hense suggests that this fragment preceded the previous
one.
6 The required sense seems rather to be " Vice shelters
behind a screen of feelings of pleasure. Let us cut this away
and look at vices in their nakedness. " But I can find no
plausible way of emending the Greek.
6 apyiav Duebner ay&vas Post ka-nipav Usener.
235
PLUTARCH'S MORALIA
KAT ISXYOS
121
Stobaeus, iv. 12. 14 (iv, p. 344 Hense).
UXovrdpxov €K rod /car' laxvos *
Tt 84 gol toiovtov dyadov evTUX^jrat; dXX rjrv-
XrjTou 1 fi&XXov, cos eVe/ca rovrov fJLrjrpvidv fiev
toov dvdpooiroov fjLrjrepa ok toov dXoyoov ^oooov yeye-
vfjaOcu rrjv <j>voiv, fjueyedovs /cat ooKvrrjTos 2 /cat d£t>-
amtW xdpiv; r) o' dvOpoorroov iSios laxvs 6 ifn>XVS
€CTTt XoyiGfJLOS, OS* KCLL L7T7TOVS 6^aAlVO>a€ KCU jSoaS"
dpoTpots vne^ev^e /cat €X4(f>avTas vtto SpvjJidv etXe
noSdypais* /cat ra ivaepta 5 Kareanaae KaXdpLois /cat
ra ftvdt,a oeou/cora St/crvots dv^yaye* tout' ecrTtv
loxvs- rj o' €Tt fJL€il^ojv, orav yr)s nepioSovs /cat
ovpavov fxeyedrj /cat darepoov kvkXovs StooKOvaa p,r)
Kafir), tclvt rjv f Hpa/cAeou? d£ta. Tt's yap ovk dv
jSouAotTO fA&XXoV '08vOO€VS €IVCU r) Ku/cAa)l/f ,*
1 eurocrat ; aAA' ^ru^rat F. H. S., #K. $T. : euTU^etrai.
2 Hense, as Wyttenbach translated : o^vrrjros.
3 os Elter : o. o> Gesner.
4 Gesner : irohapyais {irohdypq. A).
5 Trincavelli's edition : eV dc/ua S cV aepi MA.
a Philo, Postf. Cam. 162 (see also 161), puts this metaphor
down to ol hoKLfiwraroL ra>v irdXat, Aoytcav, cf. Cicero, De Re-
publica, iii. 1-2, and E. Norden, Jahrbucher fur hi. Philologie,
suppl. xviii, pp. 304-306. E. Bignone, Riv. fil., N.S. 14
236
FRAGMENTS : OTHER NAMED WORKS
A DEPRECIATION OF STRENGTH
(Not in Lamprias Catalogue)
121
Plutarch, from his Depreciation of Strength :
What good fortune can you see in a good of that
sort ? It is truer to say that you have come off badly,
so that so far as this goes Nature has been a step-
mother to men, but a mother to brute animals , a that
is to say where size and speed and sharpness of vi-
sion are concerned. But the proper strength of man is
his mind's power of reason, which has bridled horses
and yoked cattle to his ploughs, and in the forests cap-
tured elephants in traps, 6 and fetched down the birds
of the air by fowlers' rods and brought up in nets
the denizens of the deep. There you have strength.
But there is a strength greater still, when the mind
tirelessly investigates the earth's geography, the vast
distances of the heavens, or the revolutions of the
stars. These were tasks worthy of Heracles ; for who
would not rather be Odysseus than the Cyclops ? c
(1936), p. 232, suggests a source in Aristotle's Protrepticus,
Ziegler, R.E. xxii. 723, in Democritus. For the passage in
general cf. De Fortuna, 98 c-f.
6 Perhaps, as Duebner suggested, part of a hexameter, if
Bpvfiov can be so scanned on the analogy of Spvud : elsewhere
we find hpvfios.
c i.e., an explorer than a giant.
237
PLUTARCH'S MORALIA
OMHPIKAI MEAETAI
122
Aulus Gellius, iv. 11.
Plutarchus quoque, homo in disciplinis gravi auc-
toritate, in primo librorum quos de Homero com-
posuit Aristotelem philosophum scripsit eadem ipsa
de Pythagoricis scripsisse, quod non abstinuerint
edundis animalibus nisi pauca carne quadam. verba
ipsa Plutarchi, quoniam res inopinata est, subscripsi :
> ApiGTOT€Arjs Se iirfrpas /cat Kaphias /cat a.KaX'qcftrjs
/cat tolovtcov Tivcov a\\(x)v ameyeoQai (frrjat tovs
YlvdayoptKovs, xpfjcrdat 8e tols aAAots 1 .
123
Aulus Gellius, ii. 8.
Plutarchus secundo librorum, quos de Homero
composuit, imperfecte atque praepostere atque in-
scite syllogismo esse usum Epicurum dicit verbaque
ipsa Epicuri ponit : f O Odvaros ovSev 77/009 rjfJids' to
yap SiaAvOev avaiaOr^rei, to Se avaioQryrovv ovSev
npos rjfJL&s. " nam praetermisit," inquit, " quod in
prima parte sumere debuit, rov Odvarov ttvai fox^s
/cat acbfiaros SidAvaw tunc deinde eodem ipso quod
omiserat quasi posito concessoque ad confirmandum
aliud utitur. progredi autem hie," inquit, " syllogis-
mus, nisi illo prius posito, non potest."
I have been unable to see H. Schrader, De Plutarchi
Chaeronensis 'OfirjpiKats McAerai?, Gotha, 1899.
238
FRAGMENTS : OTHER NAMED WORKS
HOMERIC STUDIES
122
Plutarch, too, a weighty authority in matters of
scholarship, wrote in the first of his books on Homer
that the philosopher Aristotle made the same state-
ment about the Pythagoreans, namely that they did
not abstain from eating animals, except for a few
particular meats. As this is unexpected, I add Plu-
tarch's own words : "Aristotle says that the Pytha-
goreans abstained from the pigs paunch, the heart,
the sea-nettle, and some other things of the sort, but
ate everything else. ,, b
123
Plutarch, in the second of his books on Homer, says
that Epicurus made an imperfect, absurd, and clumsy
use of the syllogism, and quotes Epicurus' own words :
" Death does not concern us ; for what is dissolved
is without sensation, and what is without sensation
does not concern us." c " For he passed over," he
writes, " what he ought to have posited to begin
with, namely that death is a dissolution of body and
soul ; then he proceeds to use this omitted premise,
as if it had been stated and agreed, to establish
another proposition. But unless that premise is first
stated, the syllogism cannot proceed."
b Frag. 194 ; cf. Quaest, Conv. 670 c, Porphyry, Vit.
Pyth. 45, Diog. Laert. viii. 18-19. W. K. C. Guthrie, History
of Greek Philosophy, i. 187-191, translates and discusses the
principal texts concerning Pythagorean abstention from
animal food.
c Kvpta Ao'fa 2.
239
PLUTARCH'S MORALIA
124
Aulus Gellius, ii. 9.
In eodem libro idem Plutarchus eundem Epicurum
reprehendit quod verbo usus sit parum proprio et
alienae significationis. ita enim scripsit Epicurus :
"Opos tov fxeyedovs tlov rjSovcov r) ttclvtos tov aA-
yovvTOS vTT^^aipeois . " non," inquit, ttclvtos tov
dXyovvTos sed ttclvtos tov dXyeivov dicere oportuit.
detractio enim significanda est doloris," inquit, " non
dolentis. ,,
125
Galen, Hippocratis et Platonis Dogmata, iii, p. 265 M tiller
(v. 300 Ktihn).
'Ev ots iyco Liev kKTrXyyTTOiiai ttj LieyaXoipvxiCL 1 tov
y^pvoLTTTTOV 2 ' 8eov yap cos avdpcoTTov aveyvcoKOTa
TOGOVTOVS TTOlT)Tc\s KCll yiVCOCTKOVTCL <JCL<f)CQS cXttcloi
tols SoyLiaaiv avTov 3 /JuapTvpovvTas <zAAot€ /car'
aAAa tcov incov, cooTrep kcll IlXovTap^os ineSeL^ev
iv toXs tcov 'Olltjplkcov LieXeTCov, eKXeyeiv* fiev i£
clvtcov oaa puapTvpel tco CTTrovSa^oLievcp Trpos clvtov
Soy [MOLT i. . . .
126
Scholion on Euripides, Alcestis, 1128.
^Fvxa-ywyoL Twes yorjT€s b iv ©erraAta 6 ovtlo /ca-
Xov/xevoi, OLTcves KadapfjLols tlcjl kcll yor)T€iais tcl
€l8loXcl eTTciyovoi T€ kcll i£dyovaiv ovs kcll Aclklo-
V€S Ll€T€TT€LufjCLVTO, TjVLKCL TO HcLVGCLVLOV €l8coXoV i£-
1 M tiller : rrjs fieyahoifivxtas.
240
FRAGMENTS : OTHER NAMED WORKS
124
In the same book the same Plutarch criticizes Epi-
curus again for using an unsuitable word with a
meaning foreign to the context. Epicurus wrote,
" The limit of quantity in pleasures is the removal
of all that feels pain/' a " He ought not," objects
Plutarch, " to have said, ' of all that feels pain,' but
1 of all that is painful/ For the required meaning,"
he says, " is the removal of pain, not of what is
pained. "
125
Here I am astonished at Chrysippus' magnanimity.
A man who had read so many poets and knew that
in various passages of their poems they clearly gave
their testimony in support of all his doctrines, as
Plutarch has shown in his Homeric Studies, should have
selected such passages as support the doctrine he
favours. . . .
126
Certain so-called spirit-summoning magicians in
Thessaly, who by certain rites of purification b and
magic practices both call up and banish ghosts. They
were sent for by the Spartans, too, when the ghost of
° Kvpta Ao'f a 3.
6 On the blurring of the distinction between purificatory
and propitiatory rites see Rohde, Psyche, ii. 79 ; on controo has lain with the same woman makes off with-
out giving her another thought, is like saying
that Philoxenus b the gourmand was not enslaved
to the pleasure of the palate because Antisthenes
tasted the same food without its having any such
effect on him ; or that wine did not make Alcibiades
tipsy, because Socrates drank as much and remained
sober. 6
But let us drop these points and consider the fol-
lowing lines in which he expresses his own opinion.
" This disease comes when the heart is ready."
Well and truly put ! There must occur the simul-
taneous meeting at one point of agent and patient,
related to one another in a particular way. The
active power is incapable of producing the final result
unless the passive condition is there ; and this is a
matter of hitting the right moment that brings to-
gether at the critical time what is of the sort to act
and what is ready to be acted upon.
135
From Plutarch's argument that love is not a matter
of decision :
To some love seems to be a disease, to others a
b Identified in antiquity, perhaps mistakenly, with Philo-
xenus the writer of dithyrambs (c. 435-380 b.c).
c Plato, Symposium, 213 e — 214 e.
253
PLUTARCH'S MORALIA
(f>iXiav x ol 8e [lavlav oi 8k 0€l6v tl KLvqpLa rrjs ^X 7 )^
/cat Satfiovcov, oi 8* avriKpvs 0€ov dvayopcvovaLV.
60ev 6p0a>s £vlols cSo^e to fi€v dpxdpievov eTridvpLiav
etvcu to S' VTrepfidXXov fiaviav to S* dvTLGTpo<f>ov
<f>t\iaV TO 8e Ta7T€LVOT€pOV appCOGTlOLV TO 8' €VTJ-
puepovv ivOovGLaofiov. 8lo /cat 7TVp<f)6pOV OLVTOV ol
re 7rocrjTal XeyovoLV ol re 77-AaoTat /cat ypa<f>€LS
8r)jjuovpyovoLV , otl /cat tov irvpos to fi€v Xapunpov
7J8iCrTOV loTLV TO 8e KOVOTLKOV dXy€LVOTCLTOV.
136
Stobaeus, iv. 20. 68 (iv, p. 469 Hense).
'Ei> TCLVTO>'
tf Q.07rep yap tovs <f>lXovs vyialvovTas p>ev, dv
TrA^jLt/xeAcoertv, i^eXeyxeiv /cat vov0€T€lv KpovriOTov
iaTiv, iv 8e rat? irapaKOTrals /cat tols <f>p€VLTLop,OLS
€ld)6apL€v pur) Sta/xa^eaflat [1,7)8* dvTiT€LV€LV aAAa
/cat crufJL7r€pL(f>€p€a0ai /cat avvemvev^LV' ovtoj tovs
St* dpyr)v r) irXeove^iav dpuapTavovTas avaKOTTTeiv
Tjj 7rappr)oia Set /cat KOiXveiv, tols S* iptooLV tbo7T€p
vooovol cruyyv(x)pir)v €^etv. 8io KpovriOTov puev i£
apxfjs tolovtov iraQovs aneppLa pur) rrapaSex^odai
jLt^S' apx^v* dv S' eyylvr)Tai, 10 l em diroTpoiraloiv
f$ojp,ovs 0€a>v /card tov HXaTcuva, Wl im ra? to>v
oo<f>cjv dv8pa>v ovvovolols , itjiXaaov clvtov to 0r)piov
irplv ovvx<ls <f>vaaL /cat 686vras 9 el 8e pbrj, jLta^ea^
TcXela) /ca/ca), to 7ratStov tovto /cat vtjttlov cvay/caAt-
£6pL€VOS. TLV€S 8* €t(TtV OL TOV epOJTOS OWX*S KCLL
686vt€s; vnoi/jLa, tpqXoTimLa. dXX ex €L Tl ^Wavov
1 ol 8€ <j>i\Lav added by F. H. S.
254
FRAGMENTS : OTHER NAMED WORKS
desire, to others friendship, to others a madness, to
others a divine or demoniac change in the soul, and
yet others proclaim it a god outright. Hence there
are those who have rightly thought its beginning a
desire, its excess a madness, its reciprocation friend-
ship ; in its abasement it is a malady and when it
flourishes happily it is possession by a supernatural
power. And so poets speak of Love, and sculptors
and painters fashion him, as the bearer of fire, because
fire, too, has a splendour that gives the greatest
pleasure, but a power of burning that inflicts the
greatest pain.
136
In the same place :
Although when our friends are in their right minds
it is best to show them their errors and correct them
when they make a mistake, we usually do not struggle
with them or contend against them when they are
mentally deranged or delirious, but humour them and
agree with them. Just so, we should speak freely to
check and deter those who do wrong through anger
or avarice, but show forbearance towards those who
are in love, as if they were sick.
And so it is best from the first not to harbour the
seed or origin of such a passion. But if it is implanted,
betake yourself to the altars of the averting deities
as Plato advises , a betake yourself to the company of
wise men, expel the wild beast from you before it
grows teeth and claws. If you do not, you will find
yourself fighting a fully-grown monster, through
taking to your arms this child, this infant. And what
are Love's teeth and claws ? Suspicion, jealousy.
° Laws, 854 b.
255
PLUTARCH'S MORALIA
/cat dvdrjpov. a/xc'Aet /cat rj 1 Ti<f>lytj ef^ev eirayajyov
TO TTOLKtX/JLa TOV 7TT€pOV, /Cat
€t puev irpos avyds 2 rjXtov, y^pvoomov rjv
vcoTLGfia Orjpos* el 8e irpos ve<f>rf /JaAot,
Kvavayirov a>s tls r \pis avrrj-uyec* oeXas.
ovrco 8rj /cat 6 eptos k\ei rt yapiev /cat ou/c ajjuovoov
aAA aifJLvAov /cat eiriTepires' aprraQet, 0€ /cat piovs
/cat ot/cous 1 /cat ydpuovs /cat r/yefjuovias, 5 ovk alviy-
jLtara 7rpof$dXXa)v aAA' auro? atvLyfia hvaevperov
COV /Cat SvaAuTOV, €t fiovXoLTO TLS 7TpOT€LV€LV TL
fjuoet /cat </>lX€l, tl <f>€vyei /cat 8l<x)K€l, tl aTreiAel
/cat lk€T€V€l, tl opyit^rai /cat eAeet, rt 6 /JovAeTat
iravoaodai /cat oi5 /JouAerat, Tt \aip€i rep avrtp fid-
Xiora /cat dviarai, tl to olvto Xvirel /cat OepaireveL. 1
ttjs fJ>€V yap H<f>Lyyos to aXvLy/Jba tol nXeLGTa /cat
7T€7rAacr/x€va e'x €r ourc yap TpLirovs 6 yepcov dXrj-
00)9, €t Tt 8 7rpOG€LXrj(f)€ TOLS 7TOCFL fiorjdeLV OVT€ T€'
TpdlTOVS 6 VTjTTLOS, €7T€L TOLS X € P GLV V7T€p€l8€l TTjV
tcov fidaeajv iypoTfyra /cat dodevzLav. tcl 8e tcov
epdjVTiov Trddrf dXrjdfj* GTepyovvLV, ixOpalvovai'
TOV CLVTOV TTodoVOLV dlTOVTa, Tp€fJLOVOL TTCLpOVTOS'
koXclk€vovol AotSopoucrt, 7rpoa7ro6vrjGKovoL <f>ovevov-
GLV, €VXOVTOLL fJLTJ </>lX€LV KOLL TTCLVOaodaL <J>lXoVVT€S
ov deXovoL* aco(f>povL%ovoL /cat 7T€Lpa)OL, 10 7ratSeuouat
/cat 8La(f>0€LpovaLV, dpx^LV deXovai /cat 8ovXev€LV
1 rj added by second hand in A.
2 lir]7rovs P. Oxy. 2459.
3 vtyos P. Oxy. 2459.
4 avTavy€L, corrected by second hand in A.
5 Wyttenbach : riyepovas.
6 rt added by Wakefield.
7 rt . . . depanevei Kronenberg : rovro \vaai kcu depa-
wevocu.
256
FRAGMENTS : OTHER NAMED WORKS
But he has something gay and winning about him.
No doubt the Sphinx, too, had something attractive
in the changing colours of her feathers, and
Gold gleamed the creature's coverts, turned she them
To face the shining sun ; but cloudwise turned,
A dark reflection shone, hued like a rainbow.
So Love, too, has something about him that is graceful
and not without elegance but full of wiles and blan-
dishment. He robs men of their livelihoods, their es-
tablishments, their marriages, their high commands,
propounding no riddles, but being himself a riddle
that would be hard to discover or solve, if one were
to propose as a puzzle " what is it that hates and
loves, flees and pursues, threatens and implores,
feels anger and pity, wishes and does not wish to
come to an end, finds the greatest joy and torment
in the same source, and hurts the very thing it
serves ? " The riddle of the Sphinx consists for
the most part of what are really fictions : an old
man is not in truth three-footed if he has taken a
stick to reinforce his feet, nor an infant four-footed
because it supports its weak and infirm steps with
its hands. But there is nothing unreal about lovers*
passions : they show affection and hate, long for the
absent one, yet tremble at his presence, flatter him,
abuse him, sacrifice their lives for him, murder him,
pray not to be fond, while unwilling to cease being
fond ; they discipline and tempt, educate and corrupt,
wish to command and endure to be slaves. There
° Nauck, Trag. Graec. Frag., adespota 541, now known
to be from Euripides' Oedipus (P. Oxy. 2459).
8 rt added by Gaisford.
9 -rrdvT added by Piccolos to remove hiatus.
10 Wyttenbach : trt)pG>aw.
257
PLUTARCH'S MORALIA
V7TOfM€VOVGL. TOVT CUTIOV yiyOV€ fldXlGTa TOV {ICL-
viav V7roAr)<f>drjvai to ttolOos*
Tjpajv to fj,aiveodcu 8' dp 9 rjv epcos fiporois,
ipcoTLKOs dvrjp Ey/atmS^? $r\olv.
137
Stobaeus, iv. 20. 69 (iv, p. 470 Hense).
Tou auTOU rrepl epojros*
'0 epcos ovre ttjv yeveoiv i^atyvrjs Aa/xjSdVct /cat
ddpoav cos 6 dvfios, ovre irapep^rai Ta^ecu? Kalrrep
elvai 7TTrjv6s Xey6p,€vos* aAA' i^diTTerai fiaAaKcios 1
/cat o^ehov olov evrrjKOJV iavrov dipapuevos re ttjs
ifrvxys 7rapap,€V€L ttoXvv xpovov, ov8* iv yrjpcoaiv
iviois dva7Tav6fjL€vos aAA' iv iroXials aKpud^cov en
TTp6o<f>aTos /cat veapos* dv 8e /cat Xrj£rj /cat oiaXvdfj,
Xpova) /lapavdels rj Xoycp rivl KaraofieoOels, ovttoj
7ravrd7TaoLV i^aTrrjXXaKrai rfjs faxfjs aAA' ivovno-
ActVet TTVpiKavrov vXtjv /cat 077/zeta Oeppud, Kaddnep
ol Kepavvol ol 2 rv<f>6pL€VOL. Xvirrjs p,ev yap ovSev
d7TaXAay€LG7]s t^i/09 iv rfj ifjvxj} 7rapapL€V€i ovvolkov
ov8' opyrjs Tpa^eta? Treaovarjs , avoTeXXeraa? 8e
/cat (^Xeypbovrj imOvpLias* irapexovorjs Tpayv KLvrjp,a*
rd o' ipajTLKa S^y/xara, /caV dirooTfj to drjpiov, ovk
i£avLr\ai rov lov, aAA* ivotSei 5 rd ivros oirapdy-
1 Gesner : holXolkos. 2 ol added by F. H. S.
3 Piccolos : crTcAAerai. 4 ? itndvyLias (f>X€yfiovrj.
5 ivihpot mss. : corrected by second hand in A.
° Nauck, Trag. Graec. Frag. y Euripides, frag. 161. Pos-
sibly " they loved."
b M. Pohlenz, Gbttinger Gelehrter Anzeiger, 1916, p. 548,
argues that this passage has some echoes of a work on anger
258
FRAGMENTS : OTHER NAMED WORKS
you have the very reason why this passion is conceived
of as a madness.
I loved : for mortals Love is to grow mad.°
Those words are from a man who was susceptible to
love, Euripides.
137
From the same, on Love :
Love is not born suddenly and all at once as anger
is, 5 nor does it pass away quickly, for all that it is said
to have wings. It takes fire gently, almost melting
its way in, as it were ; and when it has taken hold of
the soul it long endures — in some men it does not
sleep even when they grow old, but remains in its
prime, still fresh and vigorous when their hairs are
grey. c But if it does abate and dissolve, either dying
away with the passage of time or being extinguished
by some rational consideration, it does not remove
itself finally and completely from the soul, but leaves
charred matter and a hot trail there behind it,
smouldering as thunderbolts do where they have
fallen. When grief has gone or savage anger subsided
no trace of them remains lodging in the soul ; the
inflammation of desire, too, subsides, sharp though
the disturbance may be that it causes. But the bites
inflicted by love d do not rid themselves of his venom,
even if the brute leaves go ; no, the internal lacera-
by the Peripatetic philosopher Hieronymus, and that it is
earlier than De Cohibenda Ira, where Fundanus (who may
be taken as Plutarch's mouthpiece) rejects Hieronymus' view
that anger is a sudden thing (454 f).
c Cf. Amatorius, 770 c.
d Cf. Xenophon, Symposium, iv. 28; Sophocles, frag. 757
Nauck.
259
PLUTARCH'S MORALIA
fjbara, /cat ayvoeir ai ri rjv, 7tcjs aweary), rrodev els
rrjv ipvxty eveireaev.
138
Stobaeus, iv. 21. 25 (iv, p. 492 Hense).
UXovrdpxov €K rov nepl epcoros*
Kat rovs kclXovs opdv fiev eTTirepireararov , axjia-
a9ai 8e /cat XafSelv ovk aKivSvvov fidXXov 8e, ws
(fyrjaiv 6 Eevo<£d)i>, ro p,ev irvp rovs cafjafjuevovs /caet
jjlovov, ol 8e kolXol /cat rovs fiaKpdv earcoras v<f>-
dirrovoiv t) yap oifsis Xafir) rod irddovs earl.
nEPI ETrENEIAS
The work from which Stobaeus drew these fragments may
have been a dialogue, since one is for and two are against
good birth. Whether it was in fact by Plutarch may be a
matter for doubt c : the style of the latter passages is a strained
139
Stobaeus, iv. 29. 21 (v, p. 708 Hense) = Ps.-Plutarch, Be
Nobilitate, chap. 10.
UXovrdpxov €K rod Kara evyeveias'
Tt yap aAAo vopbL^ofiev etvat rr)v evyeveiav, el /jut)
TraXaiov TrXovrov rj 1 7raXcuav 86£av, ov8erepov e<f>*
1 rj SM : rj koX A, Ps.-Plut.
° Cyropaedia, v. 1. 16.
6 €pdv is explicitly derived from opdv by Philostratus,
260
FRAGMENTS : OTHER NAMED WORKS
tions swell, and no one knows what the trouble is, how
it arose, or from where it came to attack the victim's
soul.
138
Plutarch, from the work On Love :
And it is a most delightful thing to look upon the
beautiful, but to touch and hold them has its dangers.
Or rather, as Xenophon says, a whereas fire burns
only those who touch it, the beautiful kindle a flame
even in those who stand well away. For it is sight
that allows this passion to get its grip. 6
ON GOOD BIRTH
(Lamprias Catalogue 203)
one, and the construction vo/jll&is on in frag. 140 unusual at
the least, while in the same fragment av with ehvvaro and ihias
with 7tcltpCSo$ appear to be solecistic superfluities. The frag-
ments are included in a forgery De Nobilitate,/or which see
Appendix A.
139
Plutarch, from the work Against Good Birth :
What else do we take good birth to be but ancient
wealth or ancient reputation ? Neither is ours to com-
Epist. 52, but the play on words is much older, e.g., Agathon,
frag. 29 (Nauck, T.G.F.).
c Cf. Wyttenbach's edition of De Sera Numinis Vindicta,
p. 85.
261
PLUTARCH'S MORALIA
r)puv ov, dAAd rd fi€v rvx^js aStfAov rd S 9 d/c/natas 1
xdpcv avOpayriwrjs ; a)or €k Svelv dXXorpicov Kpe-
jxarai ro 7T€(f)varjiJL€vov ovofx r) evyeveia. /cat d 2
rrXovros p,ev ovx ojaolovs olvto) rovs yevvrjdevras
note!, dAA' d i£ aperrjs yevvrjOels eLKovi^erai, rwv
€7TL T7)S l/jVX'TJS SlKOLLCOV €t9 TOVS €KyOVOVS 8ta^€0-
p,€va>v. /cat rovr eartv rj ovrojs evyeveca, opLolco-
at? hiKaioovviqs .
140
Stobaeus, iv. 29. 22 (v, p. 709 Hense)=Ps.-Plutarch, Be
Nobilitate, chap. 10.
'Ev ravrcp'
'Ap' ovv evyeveorepog rjv 6 Mt'Sov 7tAovtos rrjs
'ApioretSov rrevias ; kclitoi 6 puev 3 ov8* ivrd<f)ia
KaraXirrcov, rep Se Qpvyl rrdvr dv iSvvaro elvou
ra<f)os. dXX ovk iv ttXovoi<x>* ro evyeves. rrupos
e^et Tiva rporrov Traoa irovrjpia* dpb(f>6r€pa x^pls
rpo<f>r\$ d^avit.erai ofievvupLsva. 5 rj Se HcoKpdrovs
dSo^t'a, fialas 6 /cat ipjjboyXvcfrov irarpos, ovk rjv
€vyev€OT€pa rrjs ^LaphavarrdXAov 86£rjs; p,r) ov ye
vo/xt^ets" 7 on Zep^TjS evyeveorepos rjv l&vveyelpov ; 8
/catrot d fxev virep rrjs tSta? rrarpiSog ovneKoirr) rrjv
X^tpa, 6 S' vnep rov t,rjv ecf)vy€v, dvrl rrjs fJLeydXrjs
jSaatAetas" pbeydXrjv TrepcKeifievos SetAtav.
1 aKpioias S : aKpaoias MA, IV., Ps.-Plut.
2 oTr., Ps.-Plut.: toSMA.
3 ? add aTHEdavev.
4 ? 7rAoura> or 7rAoiWot>, or a noun may be missing.
5 nvpos . . . aBcvvvfjicva deleted by Grammius.
8 Bernardakis suggested adding nyrpos.
262
FRAGMENTS : OTHER NAMED WORKS
mand, but both are in part the gift of uncertain for-
tune, in part that of human lack of judgement. So that
this inflated name of good birth hangs on two alien
pegs. And wealth does not create offspring like itself,
whereas the man begotten from virtue grows in his
father's image, since spiritual goods are transmitted
to descendants. This is what true good birth is — as-
similation to morality.
140
In the same work :
Was then Midas' wealth better-born than Aristides'
poverty ? Yet the latter did not leave enough even
for his funeral , a while the Phrygian's tomb could have
been anything in the world. Nobility does not lie in
wealth. All badness has a certain likeness to fire :
both, if they have nothing to feed on, are extinguished
and vanish. 6 And was not the obscurity of Socrates,
son of a midwife and a stone-mason, nobler than the
renown of Sardanapallus ? Perhaps you suppose that
Xerxes was nobler than Cynegirus ? c Yet the latter
lost his hand in his own country's cause, whereas the
former fled to save his life, in the trappings of a great
coward instead of those of a great kingdom.
° See Life of Aristides, chap. 27.
b As the text stands, this sentence is irrelevant ; the con-
text may have been abbreviated.
c Sardanapallus, last king of Assyria, became a by-word
among the Greeks for luxury and self-indulgence. Cynegirus,
brother of the poet Aeschylus, and killed at the battle of
Marathon, was a type of martial valour.
7 vofiL^7]s M before correction, Tr., Ps.-Plut.
9 M: KweiycLpov S. Kvvaiyeipov A, Ps.-Plut., Kwcuyvpov Tr.
263
PLUTARCH'S MORALIA
141
Stobaeus, iv. 29. 51 (v, p. 722 Hense) = Ps.-Plutarch, De
Nobilitate, chap. 1.
UXovrdpxov virep evyevelas'
"Attigtos rj twv ao(f)taTcov GVKO(f>avrta Kara rrjs
evyeveias, el firjoe ra iv [xeacp /cat Tract yvcjpipia
GKOTIOVGLV, OTL TTpOS TCLS O^etaS" TOVS evyevels WT-
ttovs /cat Kvvas (hvovvrai /cat KLXptovrcu /cat 1
djJL7TeXa>v evyevrj GTrepfiara /cat iXoutbv /cat rtov
dXXojv SevSpcov, dvdpcorrov S' ovSev o<f>eXos vopLil^ov-
glv evyeveiav els rds pbeXXovcas ocaooxds, aAAa
tclvto 2 7T€tdovrai fidpfiapov etvcu /cat 'TLXXtjvlkov
Grrepfia /cat ov/c otovrat XeXrjdvias rwds ap^as" /cat
GTrepfiar 9 dperfjs crvy/carajSaAAea^at rot? yewa>-
pbevois, toGirep rep TrjXep,d)(q) rod 'OovGGecos, €</>'
ov /cat 7rdVu t T <? oVd/xart 3 d TroirjTrjs euprjKev
iveGTCLKTai fievos r)v,
ojs dv iv rat? GTreppbdrcov oXiyais GrayoGi /cat rwv
dperfjs Gvppeovrcov dyadtbv.*
IIEPI HMEPQN
It is clear that some events mentioned in chap. 19 of the
Life of Camillus were dealt with in the book On Dates,
besides the two specifically referred to it. It is likely that
264
FRAGMENTS : OTHER NAMED WORKS
141
Plutarch, in favour of good birth :
The sophists' denunciation of good birth has no
plausibility ; without even considering the obvious
and universally familiar facts that we buy or borrow
well-bred horses and dogs for purposes of mating,
and similarly seeds of good stock for vines, olives,
and other trees, where man is concerned they recog-
nize no value in good birth for future inheritance.
They prefer to believe that Greek and non-Greek
seed is identical and do not think that certain in-
visible principles or seeds of excellence are contri-
buted to the offspring, as they were to Odysseus' son
Telemachus, of whom the poet said, choosing the
word most appropriately,
good strength has been instilled,"
as if with those few drops of semen there had flowed
the good qualities of excellence as well.
ON DATES
(Lamprias Catalogue 150)
some at least of those mentioned in Quaestiones Convivales,
717 b-d, also found a place there. It is also possible that
frag. 100 refers to this hook ; see the note there.
a Odyssey, ii. 271.
1 Meineke suggested adding irpos <j>vTovpyiav.
2 Wyttenbach : dXX* avro.
3 Something may be omitted, irdw Kvpiw Duebner.
4 ?
avppcovoujv apx<*>v.
265
PLUTARCH'S MORALIA
142
Plutarch, Vita Camilli, chap. 19.
Ot S' 1 a Adrjvalot, /cat rrjv Trepl Na£ov iviicajv vav-
fjbaxiav, rjs XajS/otas 1 iarpar'qyei, rod Ho7]8pofiLO)vos
rrepl rrjv iravaiX^vov , iv 8e SaAa/ztvt 7repl rds
€LK(iSas, (jos rjjjuv iv rep 7T€pl rjpLepcov dVoSeoet/CTat.
nEPI HSYXIA2
No work entitled nepl rjovxtas is included in the Lamprias
Catalogue, and some features of this fragment argue against
Plutarchean authorship. It contains three instances of con-
secutive re /cat ; but it is just possible that they are due to
careless copying by Stobaeus or his source. There are no
examples of Plutarch's favourite ditrochaic clausula ; but
the piece is very short. Two instances of hiatus may be due
to textual corruption.
143
Stobaeus, iv. 16. 18 (iv, p. 398 Hense).
UXovrdpxov €K rod irepl rjavx^ds'
Ho(f)6v €OLK€ XpfjfJLCL TO TTJS TjOVX^CLS TTpOS T d'AAa
/cat els €7TcaTrjfjLrj£ 2 /cat <f)povrfoews fieXeTrjv Xiyco o'
ov rrjv Ka7rrjXt,Kr)v /cat dyopalav dAAd rrjv fjueydXrjv,
T)TIS i^OfJLOLOL 0€O) TOV aVTTJV avaXafSoVTOL . at IL€V
yap iv rat? 7rdAeat /cat rots' rtov dvdpd)7ra>v o^Aots"
ytvofievai /xeAerat yvfivd^ovort rrjv XeyofJLevrjv S/Dt-
fjLVT7]Ta, TTavovpyiav ovoav (hare tovs ev avrcus
aKpovs olov vno jxayeipajv tG)v iv rat? iroXeai
Xp€LOJV 0LaTT€7TOlKLAlJL€VOVS TTOOCL JJL€V OfVt ** TTOOa
1 8' added by Anon. 2 F. H. S. : cmor^/u^v.
8 irooa ficv ovxl added by Wyttenbach.
266
FRAGMENTS : OTHER NAMED WORKS
142
The Athenian victory, under the command of
Chabrias, in the naval engagement at Naxos took
place in the month of Boedromion at the time of the
full moon, that at Salamis about the 20th day of the
same month, as I have shown in my work On Dates.
ON QUIETUDE
F. Wilhelm, Rh. Mus. Ixxiii (1924), pp. 466 ff., translates
into German and accumulates a mass of illustrative material.
He notes that the question of retirement from city life was
in the air in the latter part of the first century a.d., as is
shown by the discussions of Seneca, Epist. looviii, Epictetus,
iv. 4, Bio Ghrysostom, xx, Quintilian, x. 3. 32 ff., Tacitus,
Dialogus, 12 f
143
Plutarch, from the work On Quietude :
How wise a thing, it would seem, is quietude ! In
particular it serves for studying to acquire knowledge
and wisdom, by which I do not mean the wisdom
of shop and market-place, but that mighty wisdom
which makes him that acquires it like to God.°
Those forms of study that are practised in towns
among the crowds of humanity exercise the so-called
shrewdness that is really knavery. Hence those who
excel in them have been diversified by the needs of
city life, like so many fancy products of the culinary
art, {and have become ready to do innumerable
° A phrase originating from Plato, Theaet. 176 b.
267
PLUTARCH'S MORALIA
S' ovxl /cat hiaKOvrjixara Setvd 1 ipyd^eadaL; rj 8'
iprjfALd, oo<j>ias ovaa yvfMvdacov, rjOonoios dyadrj
KCLL 7rAaTT€t KCLL /JL€T€v6vV€L 2 TOJV dvSptOV TCtS" ^V^ds .
ovSev yap clvtcus ip,7r68i6v iart rfjs avijrjaecos, ov8e
TTpos 77oAAa /cat jMKpd vofiLfxa TTpooiTTalovoai /ca/x-
TTTOvrai €i>6v* Kaddnep at rat? noXecnv ivaTreiXr]^"
jjbevcu \\ivyar aAA' iv depi Kadapcp kcu rd noXXd eijaj
Starra^tevat 4 rcov dvd pcorrcov dviaoiv* opdal /cat
TTT€po(f>vovGiv, dp86jj,€vou rep SLavyecrrdra) T€ /cat
Xeiordrco pevpuarc rrjs rjov^ias, iv to rd re fiaOrj-
jitara rod vov OeoecSearepa 6 kcll Kadapcorepov Spa. 7
Sid tovto tol /cat rcov deajv ra iepd, ocra €K tov
dpxoiLOV 7raAat 8 v€v6pLLoraL y rols iprnjuordroLS X 60 "
ptot? ivlSpvcrav 9 ol irptbroL, jL-idAtara Se MovacDv re
/cat llanos' /cat Nv/jl(/)Cl>v /cat 'ATrdAAawos' /cat oaot
pbovcTLKfjs rjyepLoves Oeol, ota/cptVavr€s*, (bs oIjjloll,
A^ 10
a
/cat fJLLaptov tlvcov. 11
HEPI KAAAOYS (?)
The following three fragments are probably excerpted
from the same book, perhaps a dialogue or a " disputatio in
utramque partem,* 1 but its title is uncertain ; v-nkp KaXXovs,
1 ? TaiT€Lva.
2 fieyedwi Nauck.
3 evOvs Wyttenbach, but hiatus makes probable some more
serious error.
4 Wyttenbach : SiatrayzcvcH.
5 Meineke : aviduiv.
6 A : 0€wS€<7T€,Oa SM.
7 A : opdv SM. to 8pav Duebner to opdv (or ivopdv) Ber-
nardakis to hiopav Hense. Wyttenbach adds tortv.
268
FRAGMENTS : OTHER NAMED WORKS
wrongs) and indeed to perform innumerable dreadful
services. But solitude, being wisdom's training-
ground, is a good character-builder, and moulds and
reforms men's souls. There is nothing to stand in
the way of their development, nor are they straight-
way distorted by collision with many small conven-
tions, as are souls that are confined in towns ; living
in a pure air and for the most part away from the
haunts of men, they grow up erect and sprout their
wings, watered by quietude's streams, so smooth and
pellucid. Here the mind turns to diviner sorts of learn-
ing and sees with a clearer vision. This, surely, is the
reason why it was in solitary spots that man founded
all those shrines of the gods that have been long
established from ancient times, above all those of the
Muses, b of Pan and the Nymphs, and of Apollo and
all gods who are our guides in music ; to my mind,
they kept the blessings of education away from the
dreadful and abominable influences of the towns.
ON BEAUTY (?)
(Not in Lamprias Catalogue)
attached to the first fragment, may be merely descriptive of
part of its content. Style and rhythm speak against authen-
ticity, even if one admits the probability that several sentences
have suffered mutilation.
° A reference to Plato, Phaedrus, 251 b.
b Cf. De Curiositate, 521 d.
8 F. H. S. : 7raAcu apxaiov.
9 tvlhpvoav added by Wyttenbach (after irpcoroi).
10 Meineke : ras Trathctas /card, ras irai&eias xal tcl Duebner.
11 T€xv&v Duebner novcov Bernardakis oivwv Hense.
269
PLUTARCH'S MORALIA
*144
Stobaeus, iv. 21. 12 (iv, p. 485 Hense).
HAovrdpxov VTrep KaXXovs 9
Tt yap; ov avvderov 1 <j>vois avdpamojv e/c ox6/xa-
tos /cat ifwxfjs; rj Odrepov apKovv rjpuv; /cat ircbs
olov re; to fxev yap ovk av etr] jjltj xpc6/X€voi> foxfj,
U X <3 7 $* °v K & t" 7 ] H'V *X ovcra r ° ovvepetSov. ri
ovv; oja7T€p i£ toov Koap,€LTat, e/cdVeoa tols ovy-
yeveaiv, rj pXv SiKaioovvrj /cat aaxfrpoovvrj /cat <f>po-
vrjoei, to o* tcr^ut /cat /caAAet /cat uyteta. /cat ttcos"
oi) OavfJLaarov Xeyeiv ra rrjs ifjv%rjs /caAa, ra tou
acofiaros V7repopcovra ;
*145
Stobaeus, iv. 21. 13 (iv, p. 485 Hense).
'Ev ravrtp 9
C H youv tou ocopuaros evfiopcftia i/jvxfjs eoriv ep-
yov GcbjJLari x a P l ^°l l * V7 )S oo^av evpiopcfrias . ireoeroj
yovv davdroj to ooj/xa, /cat T779 fax^s fiercpKiofievris ,
ov Graces, ov ^pco/xa, ou/c ocfidaXpuos, ov $o)vr)> ov-
8ev eVt KaraXeiirerai rwv epaofALtov, TrpoSeSofjuevov
8' op&s 2 V7TO rtov apxaiojv olKrjropoov chore /cat rrjv 3
ipvxvjv ovvvf}pLt,€is Xavddvcov, rjs eoriv dvOpconov
KaXXos.
*146
Stobaeus, iv. 21. 22 (iv, p. 491 Hense).
nAouTapxotr
'AAAa p>r\v, a)07T€p e^rjVy ovSev tqjv dXXa>v /caA-
270
FRAGMENTS : OTHER NAMED WORKS
*144
From Plutarch, In Defence of Beauty :
What ? Is not man's nature a thing compounded
of body and soul ? Or is one enough for us without
the other ? How can it be enough ? The former could
not exist without the aid of a soul, and soul could
not exist if it had nothing to bind it together. Well
then, they are both equally, so to speak, adorned by
their cognate virtues, the soul by justice, self-control,
and wisdom, the body by strength, beauty and
health. Surely it would be a strange thing to record
the beauties of the soul, but to overlook those of the
body.
*145
In the same book :
At any rate the body's comeliness is the work of
the soul, which bestows upon the body its appearance
of comeliness. Why, the body need only collapse in
death, and the soul having migrated from it, neither
its stance nor its colour, neither its eye nor its voice,
nor anything else remains of all that was lovely :
{you see) it forsaken by its ancient inhabitants. So
you fail to notice that in insulting the body you insult
the soul, to which all the beauty in a human being
belongs.
*146
From Plutarch :
But see, as I said, of all beauties that of the body
1 ovv9€tos A.
2 8* op&s added by F. H. S., ex. gr.
8 ttjv added by Duebner.
271
PLUTARCH'S MORALIA
Xcov 1 klvSvvcov yeveois earcv, dXXd jjlovov rod oco-
[aoltos. to. fjbev yap rrjg ipvx^js kolXXt] /cat ocorrfpias
iXirihes etat, cppovrjats, evae/Seta, hiKaioTrpayia* /cat
to iraiheias €V7rp6oco7rov kolXAos olkov /cat iroXecos
/cat iOvcov ddopvfios elprjvrj StareAet ycyvopbevq 2 ' rj
8e yvvaiKcov €vp,op<j>La dcpoppbrj rols Trddeai /cat rats'
€77-t0t>//,tats.
nEPI MANTIKHS
147
Stobaeus, iv. 18 a. 10 (iv, p. 414 Hense).
UXovrdpxov €K rod irepl fJbavrcKrjs'
Tcov re^ycbv, cos eot/ce, rds fiev f) X/° eta avveaTr]-
oev i£ ap^s /cat ^XP L v ^ v 8iacf>vXdoo€L —
Xpetcb irdvr cSt'Sa^c, ri S' ov XP €L( ^ K€V dvevpot
rcov dvayKaicov; — v<f)avrtKrjv oLKoSofjiiKrjv larpiKrjv
/cat oaat irepl yecopyiav avaorpecj>ovrai' rag S'
rjSovrj tis tt poorly ay ero /cat /caTea^e, rrjv rcov
fjbvpeifjtov /cat rcov 3 6ifjo7Toccov /cat KOfjLficorLKrjv 77a-
aav /cat av6ofia<f>iav.* eon 0' cov rrjv 7ndav6rrjra
/cat rrjv d/c/n'jSetav /cat ro KaOapiov dyancovres
€KfMaV0dvOVGL KoX 7T€pL€7TOVGLV, COS dpLdfJLTjrLKrjV Kal
yecofierplav /cat KavovtKrjv rraoav /cat dorpoXoyiav,
a? cprjcnv 6 UXdrcov /catVep apbeXovfievas, " j8ta vtto
xdpiros avtjeodai."
1 KoXX&v added by Bernardakis.
2 Bernardakis : yevofievrj.
3 r^v T&v Bernardakis. 4 A : avOopdOaav.
a Cf. An Sent, 797 e.
272
FRAGMENTS : OTHER NAMED WORKS
alone gives rise to dangers. The beauties of the
soul, wisdom, piety, just dealing, give hope of secu-
rity ; and the beauty of education, fair of face, always
leads to undisturbed peace in the household and in
societies, civilized or primitive. But the comeliness
of women is an incitement to the passions and desires.
ON THE ART OF PROPHECY
(? Lamprias Catalogue 71 or 131)
147
Plutarch, from the work On the Art of Prophecy :
Some of the arts, it seems, were originally de-
veloped by necessity, and are preserved by it to this
day, like the arts of weaving, of building, of medicine,
and every art concerned with agriculture.
Need teaches all ; what could not Need invent b
— of what one cannot do without ? Other arts, how-
ever, were introduced and maintained by some plea-
sure, like the art of the scent-makers, the culinary art,
all the arts of personal adornment, or that of the dyer.
There are still others that men study to acquire and
treat with honour because they love the logic, the
precision, and the purity of thought that belongs to
them : such are arithmetic, geometry, all the theory
of music, and astronomy, arts which Plato says
" flourish perforce by their own charm/ ' c even if
neglected.
b Archytas, fr. 3 Powell, Coll. Alex., quoted again, frag.
132 ; see note there.
c Republic, 528 c, quoted again, Non Posse Suaviter,
1094 d.
273
PLUTARCH'S MORALIA
nEPI OPrHZ
The work nepl opyrjs is not only in the Lamprias Cata-
logue, but also recorded by Photius. The occurrence three
times of re /cat, which Plutarch normally avoids, may be due
148
Stobaeus, iii. 20. 70 (iii, p. 555 Hense).
UXovrdpxov €K rod 7T€pl opyrjs'
"Oaa o' opyfj xpwfjbevot npdrrovoiv avOpconoi,
ravr dvdyKrj rv(f>Xd elvai /cat dvorjra /cat rov ttov-
ros dfiaprdveiv . ov yap olov r opyfj xpd)jJ,evov
Aoyio/Atp xpfjodai, to S' avev Xoyiofjuov TTOiov\ievov
irav areyyov re /cat Sieorpa/jufxevov . Xoyov ovv r)ye-
fiova XP?) Troir)od\L€vov ovra>s eirixeipelv rols Kara
rov jSt'ov epyots, ras eKaorore rrpooTTiTTrovoas Spy as
Siajdovfievov 1 /cat Siavevovra, ojonep ol KvfiepvrjraL
ra, KV/Jbara Trpoo$epop,eva. eon yovv ovk eXarrov
to 8eos, opyrjs o' 2 dvTi7Tptppov KvXivSopLevrjs avrov
re /cat ov\nravra oIkov eoriv dpSrjv aTroXeoai /cat
dvarpeifjai* fir) 8ia7rXevoavra Se^teos. ov fjbrjv dAA'
eTnpLeXelas els avrd Set /cat fieXerrjs r) A /cat jidXiora
aXLoKovrai Kar* a/cpas. Karopdovoi he fidXiora 5
ol TrapaSe^dfjuevoL rov dvfiov cos av/x/xa^ov dperrjs,
drroXavovres ooov avrov xpv)oi\xov eorcv ev re
7roXejJLU) /cat vr) At* ev rroXireiais , ro ttoXv 8' avrov
/cat ro €7TL7roXd^ov 6 orrovSa^ovres 7 eKKpiveiv /cat
eicfSdXXeiv rrjs iftvx 7 )** oirep opyr\ re /cat iriKpLa /cat
1 Wyttenbach : hiopdov^vov. 2 5' added by F. H. S.
3 Wyttenbach : avaorpiijjcu. 4 F. H. S. : #.
5 KdTopOovcn, 8c fidXiora added by F. H. S.
274
FRAGMENTS : OTHER NAMED WORKS
ON RAGE
(Lamprias Catalogue 93)
to modifications by Stobaeus. The text has suffered badly in
transmission, and that printed here includes some uncertain
conjectures to provide a possible sense.
148
Plutarch, from the work On Rage :
All human actions that are done in a rage must be
blind and senseless and entirely miss the mark. It is
not possible to act with calculation when acting in a
rage, and anything done without calculation is un-
skilful and distorted. A man ought, then, to make
reason his guide and so set his hand to life's tasks,
either pushing aside his feelings of wrath whenever
they assail him, or finding a way past, just as pilots
avoid the waves that bear down upon them. Certainly
there is no less cause for fear, but when a wave of
rage comes rolling head on against a man, he may
capsize and utterly destroy both himself and his
.whole family if he does not steer his way cleverly
through it. Not that success can be had without
pains and training ; otherwise men meet with utter
disaster. Those men do best who accept anger as
virtue's ally, making use of it in so far as it is helpful
in war ° and indeed in politics, but endeavouring to
discharge and expel from their souls its abundance
and excess, which we call rage or asperity or quick
a Plato, Republic, 440 c — 441 a. But contrast De Cohib.
Ira, 458 e.
6 Wyttenbach : em7roAaiov.
7 anovSd&vTcs added by F. H. S.
275
PLUTARCITS MORALIA
SijvOvfJLLa 1 Xeyerat, voarjfMara 2 tJkiotol rats avSpelous
i/jv^als Trperrovra, tls ovv iv tjAlkicl tovtojv yiyve-
rai (JbeXerrj; ipuol fiev So/cet fidAiar' av cSSe yiyve-
aOai, TToppwdev rjfjicov TTpo^eXerojvrcov /cat 7rpo-
a7TavrXovvTCx)v z to* TrXeloTov, olov iv oiKercus re /cat
TTpos yvvaiKas tols yapLerds. 6 yap olkol irpqos
rjSKal fJLoaiq irpqos ttoXv jjl&XXov carat, tolovtos
€v8o0€V /Cat V7TO TOJV OLKOL 7T€7TOLr)pL€VOS OLOS aVTCp 5
rfjs avrov ifjvxfjs efvat larpos. 6
IIEPI (or RATA) IIAOYTOY
There is no such title in the Lamprias Catalogue, but
Photius (Sopatros) gives irepl ttXovtov, Hartlich, Leipziger
149
Stobaeus, iv. 31 c. 85 (v, p. 765 Hense).
YiXovrdpxov Kara ttXovtov
<&vo€i fjiev yap SvoxaXivcorov opetJLS, TrpooXajSovoa
Se /cat ttXovtov xopyyylav d^aAtVa>rov.
• 150
Stobaeus, iv. 31 c. 86 (v, p. 765 Hense).
'Ev rauTor
'AAA' drrXrjoTLa /cat air lotos ioTLV iv avTols
1 kclI otjvdvjjLia Wyttenbach : Si' o^vOvfitav.
2 Hense : vonlofiara. ovofxara Wyttenbach.
3 F. H. S. (npoavrXovvrcov Piccolos) : TTpoa7rXovvra)v,
4 t6 added by F. H. S.
276
FRAGMENTS : OTHER NAMED WORKS
temper, disorders that are most unbecoming to manly
hearts. Now what training for this can a grown man
practise ? It would seem to me to be the most effec-
tive method if we were to undertake our preliminary
practice well in advance and rid ourselves beforehand
of the greatest part of our temper, for example when
dealing with our slaves a and in our relations with our
wives. The man who is good-tempered at home will
be much more so in his public life, having been made
in his house and by his household such as to be the
physician of his own soul. 6
ON (or AGAINST) WEALTH
(Not in Lamprias Catalogue)
Studien, oci, p. 312, suggests that the extracts are from no,
207 of the Lamprias Catalogue, irporptTn-iKos npds viov ttXovglov.
149
Plutarch, Against Wealth :
Appetite is in itself hard to curb : if it acquires
wealth to supply its needs, not hard but impossible.
150
In the same work :
But there is in them an insatiate desire and a mad-
° Cf. Be Cohib. Ira, 459 b-e, 462 a.
b The Greek is corrupt, and the English translates make-
shift corrections.
5 otos avrtp Post : avraj. 6 larpos F. H. S. e.g. : ayados.
277
PLUTARCH'S MORALIA
[jLavia, tolovto) fiev ivdovacaoficp xPV a ^ aL 7T€ P L T V V
KT7JGIV, COS €1 KTTjOCUVTO jJbrjK€TL KafJLOVjJb€VOVS, TOO-
avrrj S' a/xeAeta 1 irepl ra XrjfiOevra, cos fJirj yevo-
/jL€va. SvoepcoTicoGL oe rcov dnovTcov, virepopcovres
cov exovow ovSev yap ovtcos dyaircooiv cos 2 iX-
TTiCpvow. ovk olSa irorepov avrots djxtivov ioriv,
€X €LV V TTpoaSoK&V €XOVT€S y6\p OV XP& )VTai > TTpOG-
8oKCOVT€S 0€ KOLflVOVOL. TL OVV iTTOUVOVfieV TOLOVTOV
dyadov, ov irepas iorlv ovoiv, dAA' a) 8 to X^Oev
irepcov dpx^l
151
Stobaeus, iv. 32 a. 16 (v, p. 784 Hense).
UXovrdpxov Kara, ttXovtov
Ov8e7roT€ Aljjlos iyevvrjoe /xot^etW, ovSenoTe
dnopla xP y ]\ L ^ TO)V docoTLav. fipaxeld ris ion oco-
<f>pOOVVT) TO 7T€VrjT€V€LV y oXlyTf TLS €VVOfJLia TO (Z7TO-
peladai.
*152
Stobaeus, iv. 32 a. 17 (v, p. 784 Hense), follows the pre-
ceding fragment without lemma in S, with lemma 'Ap/cccriAdou
in MA.
'ApKealAaos ttjv irevlav Xwnpdv \xh> eXeyev elvau
cooTrep kolI ttjv 'WaKrjVy dyadrjv Se KovpOTpo<f>ov, idt-
t,ovoav ovv€lvcu Xltottjtl kcll KapTepia, /cat kolO-
6Xov yvpwdoiov dpeTrjs €fJL7rpaKTOV.
1 Gesner : Tocravrrj 8c d/zeAeta.
278
FRAGMENTS : OTHER NAMED WORKS
ness that really passes belief : to be so ecstatic about
making money, as if their toils would be at an end
once they have made it, and to be completely careless
of their acquisitions, as if they had never occurred.
They suffer the pangs of frustrated love for what they
do not possess, yet disregard what is in their hands ;
for nothing gives them satisfaction to match their
hopes. I do not know which is better for them,
possession or expectation. When they possess, they
make no use of their possessions ; when they expect,
they exhaust themselves by their exertions. Why
then do we praise a " good " of this kind ? It is
never completed, but what has been got is a starting-
point for getting more and more.
151
Plutarch, Against Wealth :
Hunger never begot adultery, nor lack of money
riotous living. To be poor is a humble form of good
behaviour, to be indigent a limited observation of
the law.
*152
Arcesilaiis said that poverty was, like Ithaca, rough
but a good nurse of men, 6 accustoming them to live
with simplicity and endurance, and generally speak-
ing an effective school of virtue.
° A saying ascribed to Socrates, Stobaeus, iv. 32 a. 18.
b Odyssey, ix. 27 ; Moralia, 583 d.
2 ibs F. H. S. : <Ls 8c SMA. ws Si Gaisford, introducing
a hiatus.
3 Duebner : o.
279
PLUTARCH'S MORALIA
IIEPI TOY AIABAAAEIN (?)
It is uncertain whether there was a book so named ; what
appears in Stobaeus to be a title may be no more than an
153
Stobaeus, iii. 20. 59 (iii, p. 551 Hense).
UXovrdpxov €K tov irepl hiafioXrjs 1 '
01 V€(i)vr)Toi SovXoi irvvdavovrai 2 ovk el SeicriScu-
[jlcdv t) <f>dovepos 6 heoTTOTiqs, dXX el SpyiXos.
154
Stobaeus, iii. 38. 31 (iii, p. 714 Hense).
UXovrdpxov e/c tov Trepl tov 3 StajSctAAetv.
Tov (f>66vov evioi rep KaiTvcp elKat^ovat' rroXvs yap
ev toZs dpxofievois ojv, otclv eKXdpbifjcooiv d<f>avi-
t.erai. rJKLGra yovv rols Trpeofivrepois <f>6ovovoiv.
155
Stobaeus, iii. 38. 32 (iii, p. 715 Hense).
UXovrdpxov* €K rov Trepl tov 5 SiajSaAAciv
'lamas' Xeyei 8vo etvac <f)66vovs' tov puev Slkcuov,
OTCLV TIS TOt9 KCLKOLS <t>6ovfj TLLtOJLieVOLS' TOV S*
1 €K tov irepl 8ta/3oA^9 MA, omitted by S Br.
2 nvvddvovTai placed after <f>9ov€pos by S.
3 7repl rod added by Hense, who also suggested reading
kclto, tov for €K tov. €K tov SiajSaAAciv is omitted by S, and
may have been added by MA from the lemma of the next
item in the anthology, frag. 155.
280
FRAGMENTS : OTHER NAMED WORKS
ON CALUMNY (?)
(Not in Lamprias Catalogue)
indication of the subject-matter of the fragments, none of
which seems to preserve Plutarch's own wording.
153
Plutarch, from the work On Calumny :
Newly-purchased slaves do not inquire whether
their master is superstitious, or jealous, but whether
he is quick-tempered. a
154
Plutarch, from (the work On) Calumniating :
Some people h compare envy to smoke ; there is
much of it at the start but when once a man's flame
is well alight it disappears. Certainly old men are
very little envied.
155
Plutarch, from (the work On) Calumniating :
Hippias d says there are two kinds of envy — the
legitimate, when one envies or begrudges bad men
their honours, and the illegitimate, when one envies
a Cf. T>e Cohibenda Ira, 462 a, which may be the source
of this fragment, as Patzig argues.
b Ariston, see Praecepta Gerendae Reip. 804 d (S. V.F. i.
402).
c Cf. An Seni, 787 c, perhaps the source of the fragment,
as Patzig again argues.
d Diels-Kranz, Frag. d. Vorsokr. 86 b 16.
4 MA : tov avrov S (no lemma in Br.).
5 TT€pl tov added by Hense.
281
PLUTARCH'S MORALIA
clSikov, otolv rols dyadols. kcli SinXd r<hv aXXojv
ol (f>6ov€pol KdKovvrai • ov ydp jjlovov rols ISlols
KaKols axOovrai, axmep €K€Ivol, dXXd kcll rols
aXXorploLS ayadols*
156
Stobaeus, iii. 42. 10 (iii, p. 761 Hense).
UXovTapxov €K tov rrepl rod 1 Sia^aXXeLV
'iTTirias (f>rjolv on Setvov iariv r) Sia/JoAia, ovrcos
ovofjudl^cov, otl ovSe Tipmjpia tls /car' avrcjv ye-
yparrrai iv tols vofxoLS, ojanep tcjv KXenrtdv. KairoL
dpLGTOV OV KT7]jJ,a T7JV <f)LXLaV kX€7TTOVOLV, (Ji)OT€ 7j
vfipLS KaKovpyos ovoa &LKaLOTepa iorl rrjs SLafioXfjs
8lo\ to fJLTj d<f)avr)s elvaL.
nEPI TON EN IIAATAIAIS AAIAAAON
The first of these two fragments treats mythology as a
cover for physical doctrines. In the manner of the Stoics
Hera is identified with the Earth or with air, Zeus with fire,
Apollo with the sun. As was observed by P. Decharme,
Melanges Weil, pp. lllff., this is inconsistent with Plu-
tarch's usual view, namely that a god is a transcendent
being, whom it is wrong to identify with any physical body,
which may nevertheless be his symbol (Pyth. Orac. 400 d)
or vehicle (De Facie, 942 d). Although there are passages
where the distinction is not made (Quaest. Conv. 659 a, De
Facie, 938 f), Decharme was probably right in thinking that
the views of this fragment can hardly have been expressed by
Plutarch in his own person, but must have been put in the
mouth of a character in a dialogue. He found further
1 7T€pl tov added by Hense.
282
FRAGMENTS : OTHER NAMED WORKS
the good. And envious persons suffer twice as much
as those who are not, since they resent not only their
own troubles, like others, but also other men's
prosperity.
156
Plutarch, from {the work Oil) Calumniating :
Hippias ° says that calumny (which he calls dia-
bolia) is a dreadful thing, because there is no penalty
prescribed in the laws for slanderers, as there is for
thieves. Yet they steal the best of possessions,
friendship, so that violence, damaging though it is,
is more honest than calumny, because it is not under-
hand.
ON THE FESTIVAL OF IMAGES
AT PLATAEA
(Lamprlas Catalogue 201)
evidence that the work was a dialogue, with its scene near
Mt. Cithaeron, in the word ivravda, " here," in chap. 3 init.
and fin. One may also point to the second person plural
fiddoLT dv in chap. 5 init. Decharme's opinion is shared by
R. Hirzel, Der Dialog, ii. 218, and Wilamowitz {below).
According to Pausanias, ix. 3. 35 there were Lesser Daedala
every seventh year and Greater Daedala every sixtieth. At
each Lesser Daedala an oak-tree, miraculously indicated by a
bird in a grove near Alalcomenae, was cut down and shaped
into an image, called a daidalon. At the Greater Daedala
fourteen such images that had been so prepared were assigned
to various Boeotian towns, dressed and given a bridal bath
in the Asopus, and placed on carts with a bridesmaid. They
were then taken in procession to the top of Mt. Cithaeron,
° Diels-Kranz, Frag. d. Vorsokr. 86 b 17.
283
PLUTARCH'S MORALIA
where they were burnt with other sacrifices on an altar. This
strange rite, of which the story told in chap. 6 is an aetio-
logical myth, is discussed by M. P. Nilsson, Griechische
Feste, pp. 50 ff., Farnell, Cults, i, pp. 189 ff., Wilamowitz,
Glaube der Hellenen, i, pp. 239 ff. 9 Jacoby, F.Gr.Hist. ///
b, p. 182.
157
Eusebius, Praeparatio EvangeW, iii, Prooem.
Aaj8toi> avdyvcoOi tov XcupaWcus IlXovrdpxov
TCLS 7T€pl TCOV 7TpOK€ifM€VO)V (frcOVOLS, €V CUS G€flVO-
Xoywv 7Taparp€7r€L tovs fivOovs icfS as (frrjaw elvai
jjLvarrjpicoSeis SeoXoyias, as 8r) €KKaXv7TTa>v tov jxev
Acovvoov ttjv pbeOrjv elvai <f>rjoiv . . . ttjv Se "Hpav
rrjv yapajXiov avopos /cat yvvaiKos ovjjl^lwolv eld*,
wowep eTTiXeX-qaiiivos rrjs a7To86o€a)s, irepav i£rjs
irnovvdipas loTopiav ttjv "Hpav ou/ce'rt ojs to 77700-
repov dXXd ttjv yr\v oVojua£et, XrjOrjv Se /cat vu/cra
ttjv Atjto)* /cat TrdXiv ttjv avrrjv rfj Arjrot (frrjoiv
elvac rrjv "Hpav etr' eVt tovtols etcrayerat avTcp
6 Zeus els ttjv aldepiov Svvafxiv dXXrjyopovpievos.
/cat tl jLte Set ravra rrpoXaiifSdveiv , avrov irapov
d/couaat tov dvSpos cSSe' 7ra>s iv ols iireypai/jev
Ilept Ttov iv nAaratats" AatSdAaw tol XavOdvovra
tovs ttoXXovs rrjs aTroppryrov 7T€pl Oetbv <f>voioXoyias
€K<f>aiVOVTOS .
1. "Ort [lev odv rj 7raAata cf>voioXoyia /cat trap
"EAArjcrt /cat fiappdpocs Xoyos r\v <f>vaiKos ey/ce/ca-
XvpLfJuevos 1 p/vdoiSy Ta 7roAAa St' alviyfidrajv /cat
vttovoi&v €TTLKpv<f>os > 2 /cat pLVOT7]pia)8rjs OeoXoyia, rd
1 iyK€KaXvfifj,€vo9 Vigerius : cV/ce/caA- most mss. eyyeypap,-
pivos A. 2 a7TOKpv<f>os A.
284
FRAGMENTS : OTHER NAMED WORKS
The second fragment is not ascribed by Eusebius to any
particular work of Plutarch, but in view of its proximity to
the first fragment and the nature of its subject-matter, there
is high probability in assigning it to the same source.
Both fragments are reproduced, with references to modern
literature relevant to them, by A. Tresp, Die Fragmente der
griechischen Kultschriftsteller, pp. 117-123.
157
Take up Plutarch of Chaeronea and read his state-
ments about our subject, statements in which he
majestically converts the myths into what he says
are " mystic theologies " ; purporting to reveal these,
he says that Dionysus is intoxication . . . and Hera
the married life of husband and wife. Then, as if he
had forgotten this interpretation, he tacks on directly
afterwards a different account : contrary to his pre-
vious view he now calls Hera the earth, and Leto
forgetfulness and night . a Then again he says that
Hera and Leto are identical ; next on top of this
Zeus is introduced, allegorized into the power of the
aether. Why should I anticipate all this, when we
can listen to the fellow himself ? In the work he en-
titled On the Festival of Images at Plataea he dis-
closes what most men are unaware of in the secret
natural science that attaches to the gods, and does
so as follows.
1. Ancient natural science, among both Greeks
and foreign nations, took the form of a scientific
account hidden in mythology, veiled for the most part
in riddles and hints, or of a theology such as is found in
° This seems to be the origin of Theodoretus, Cur. Graec.
Affect, iii. 54 (Bernardakis, frag, incert. 134).
285
PLUTARCH'S MORALIA
T€ XaXovfieva tcjv oiycofievcov doa^eorepa 1 rols
ttoXXols exovaa 2 /cat ra acycopLeva rcov XaXovfievcov
viroTTTorepa, Kardh-qXov ioriv rot? 3 'OpcfriKols eVeat
/cat rols AlyvTTTiaKols /cat QpvyLois Xoyois* /xaAtora
S' oi Trepl ras reXerds opyiaopbol /cat ra Spcofieva
GVjJbfioXiKaJs iv rals iepovpyiais rrjv rcov TraXaLcov
€[JL<f)aLV€l OLOLVOLOLV.
2. Olov, tva fjurj jxaKpdv rcov €V€gt7]k6tojv Xoywv
j3aSt^a>jLtev, ov vo\iitpvoiv ouS' a^iovoi Kotvcoviav
elvai Trpos Alovvoov "H/oa* ^vXdooovrai ok ovfi-
[juyvvvai ra Upd, /cat ras * KQy\vr)oiv iepeias dirav-
rcboas <f>aolv dAA^Aatc jxrj Trpoaayopevetv, ^S'
SXoJS KLTTOV els TO TTJS "YLpCLS eloKOfJLl^eodoLl T€-
fjuevos, ov Sta rds pivdiKas /cat (frXvapwSeis t,rjXorv-
7TLas, aAA' otl yaiMrjXcos /xev rj Oeds /cat vv(/,<f)aya)y6s,
aTrperres Se to p,€0v€cv vvfi(f>LOLS /cat ydfiocs dvap-
/jloototcltov , a>s c/>rjoLV 6 UXdrcov aKparoiTooia yap
rapa^v 4 ip,iTOL€L /cat i/jvxcus kcu ocbpLaoiv, v(f> y fjs
aVAacrra /cat TTeTrXavrjfjLiva pi^ovrau /ca/ccos 1 ra <J77€t-
p6jjb€va /cat KvioKOfieva. irdXiv oi dvovres 'H/oa
7"r)v ^oA?)v ov Kadayi^ovaiv dXXd KaropVTrovai
irapd top PoofAov, d)s Siov ddvjjbov /cat a^oAov /cat
Kadapevovoav opyrjs /cat TTiKplas arracks rrjv yvvai-
kos koX dvSpos etvat ovfJLf$LO>oiv.
3. Tovto 8rj 5 to ovfifioXcKov etSos iv rols Xoyois
1 Reitzenstein : aa^c'orepa.
2 Wyttenbach : exovra.
3 tois A : iv rols most mss.
4 All mss. but A add d>inai before rapavni/.
5 hk A.
° C/. Zte hide, 362 b ; F. Jacoby, Diagoras 6 dOeos, Abh.
Akad. Wiss. Berlin, 1959, p. 28 and n. 231. A (frpvyios \6yos,
first appearing in the third cent. b.c. anonymously, was later
286
FRAGMENTS : OTHER NAMED WORKS
mystery-ceremonies : in it what is spoken is less clear
to the masses than what is unsaid, and what is unsaid
gives cause for more speculation than what is said.
This is evident from the Orphic poems and the ac-
counts given by Phrygians and Egyptians. But
nothing does more to reveal what was in the mind
of the ancients than the rites of initiation and the
ritual acts that are performed in religious services with
symbolical intent.
2. To take an instance that will not lead us far
from what we have been talking about, it is traditional
that there is no association between Hera and Dio-
nysus and it is not thought right that there should be
any. Care is taken to keep their rites distinct, and
it is said that the priestesses of the two divinities at
Athens do not speak to one another if they meet,
and that ivy is never introduced into Hera's precincts.
The reason is not to be found in the nonsense of
mythological stories of jealousy, but in the fact that
Hera is the goddess of marriage and leader of the
bridal procession, whereas it is unseemly for the
bridal pair to be tipsy and, as Plato says, most un-
suitable for a wedding. b Heavy drinking, he says,
causes a disturbance both in mind and in body, as a
result of which what is sown and conceived, being un-
formed and unsettled, has but poor roots. Again at
sacrifices to Hera the gall-bladder is not offered to
her but buried by the altar, because the life shared
by husband and wife should be without anger or gall,
and uncontaminated by any ill-temper or bitterness. c
3. Now this symbolical aspect occurs more often
ascribed to Democritus, Diels-Kranz, Fragmente der I'orso-
kratiker, 68 b 299.
b Laws, 775 b-d.
e Cf. Fraec. Coniuy. 141 k.
287
PLUTARCH'S MORALIA
ACCU TOLS [JLvOoiS p,&XX6v icTTlV 1 ' oloV LOTOpOVOl TTjV
"Hpav iv rrj EujSota rp€(f)Ofi€V7]v en irapdivov vtto
tov Aids K\a7rfjvcu, /cat Sta/cojiucrfleto-av ivravda
KpV7TT€(jdai, l&ldaip&VOS aVTols flVXOV €7TLGKl6v
rtva 2 /cat 6dXap,ov avrocf>vrj irapaoxovTOS' iXOovorjs
8k T7JS MdKptSoS KCLTO, ^TjTTJOLV (tJv Sc "Hpa? Tt"
Orfvrj) /cat fSovXopLevrjs ipevvdv, ovk idv tov Kt0at-
pcova 7ToXv7Tpayfjbov€LV ov8e rep ycapicp irpoodyeiv,
ojs tov Aids €K€l rfj Atjtol ovvavaTravopuevov /cat
OVvSldTplfioVTOS. dlT€.XdoV07]S 8k TTJS Ma/CptSoS",
ovtoj Tore pukv SiaXadeiv rrjv "Hpav, varepov 8k rfj
Atjtol X^P IV OL^opbvrjfMovevovGav 6pLof3ojfj,iov 6io9ai
/cat ovwaov ware /cat A^rot Mi^ta Trpodveodai*
Tivks 8k Nux^av Xlyovai. cr^/xatWrat 8* iv eKardpep
tcov ovofjudrajv to Kpvcf>iov /cat SiaXeXrjdos. evioi 8k
TTJV "HpaV aVTTjV €K€L Tip All Xddpa OVVOVOCLV /Cat
Xavddvovaav ovtoj <f>aol Atjtoj 3 Ni^tav 4 TTpoorj-
yopevaOai' <j>av€ptov 8k tojv ydfxojv yevopuevojv /cat
7rept tov Kt#atpa>va rrpcjTov ivTavda /cat tols nAa-
Tatas 1 ttjs opuXtas dvaKaXv<f>6e terms', "Hpav TeAet'av
/cat TapLTjXiov avTrjv Trpocrayopevdrjvai.
4. Ot 8k <J>v&ikojs fA&XXov /cat 5 irpeTrovTOJS vtto-
Aa/xj8avovT€? 6 tov p,vOov ovtojs els tolvto ttj Atjtol
ovvdyovoi ttjv "Hpav. yrj p,£v ioTiv rj "Hpa
KaQdirep eiprjTaiy vv£ 8* r) Atjtoj " XtjOoj " tis ovaa
tojv els vttvov TpeTTOfJbevcov. vvi; 8* ov8ev ioTiv dXXo
1 iarlv fidXXov A. 2 A : iirlaiaov two. ilv\ov most mss.
3 A : Atjto) <f>a<n most MSS.
4 Muxtaf van Herwerden.
5 ? Kal fidXXov, 6 v7ro\apovT€S A.
a Either a personification of the mountain or a mythical
king of Thebes (Pausanias, ix. 1. 2).
288
FRAGMENTS : OTHER NAMED WORKS
in stories and mythology. For example, they record
that when Hera was still a girl, being brought up in
Euboea, she was kidnapped by Zeus, transported to
these parts and here concealed, Cithaeron a providing
them with a shaded nook to form a natural marriage-
chamber. Macris (she was Hera's nurse b ) came to
look for her ; but when she wanted to make a search
of the place Cithaeron prevented her from interfering
or approaching the spot by a tale that Zeus was sleep-
ing and dallying with Leto there. Macris went away
and thus Hera escaped discovery ; later, to record
her gratitude to Leto, she shared her altar and her
temple with her. That is why preliminary sacrifice
is made to " Leto of the Nook " (mychios), although
some say " of the Night " (nychios). Either name,
however, signifies the clandestine preservation of
secrecy. But there are some who say that Hera
herself was given the name of " Leto of the Night "
as she there lay with Zeus secretly and undetected ;
but when their marriage became public and their
association was brought to light — which first hap-
pened here on Cithaeron and at Plataea — she was
named " Hera of Consummation " and " Hera of
Wedlock.'' *
4. But those who prefer to understand the story in
a scientific and seemly sense identify Hera and Leto
in the following way : Hera is the earth, as has been
said, and Leto night, being an oblivion (letho d ) ex-
perienced by those who give themselves to sleep, and
5 At Moralia 657 e Hera's nurse is called Euboea, for
which Macris was another name, Callimachus, Hymn iv.
20 etc.
• Farnell, Cults, i, pp. 195, 244-246.
d Plato, Cratylus, 406 a suggests a derivation from lethe,
" forgetting."
vol. xv 289
PLUTARCH'S MORALIA
rrArjv GKia yrjs* orav yap rrArjoidoavra 1 rats 8vo-
fJLCUS aTTOKpVlfjT) TOV jjXtOV, dvaTrAaTVVOfJLevrj fJ,eAaiV€l
tov aepa' /cat tovt eon to €kX€L7ttik6v oAioQrjfxa
Ttov rravoeArjvojv , orav rrjs oeArjvrjs 7repL<f>€pofievrjs
r) GKia rrjs yrjs emifjavorj /cat 8iadoAojorj to <f>eyyos*
5. *Ort S* ovk dAArj rls eon rrjs "Hpa? r) Arjraj,
fiddoLT 9 dv ev0ev8e. rrjv "Aprefiiv 8rj7TOv z dvyarepa
Arjrovs KaAovp,ev, aAAd /cat EtAetflutav rrjv avrrjv
6vop,d£o[JL€v ovkovv rj re "Hoa /cat rj Arjrcb 8vo
elol puas Oeov n poorjy 'optat. 7rdAiv €/c fiev Arjrovs
6 'AttoAAojv €k S' "Hpas 1 6 "Aprjs yeyove' fiia S'
eorlv djJ,(f>OT€pa)v 8vvap,is, /cat KeKArjrai "Aprjs p>ev
ojs " dprjyojv " rots Kara ]8tW /cat [*>dx r l v vvpmroj"
p,aow, AttoAAojv o ojs arraAAarrajv /cat ano-
Avojv " rojv rrepl acofMa vocrrjiAariKcbv* iraOwv tov
dvdpcuTTOv. 816 /cat rcbv epmvpoirdrojv dorpojv /cat
7Tvpi<fjAeyeardrojv 6 p,ev rjAios * AttoAAojv KeKArjrai
6 8e 7rvpo€i8r)s* "Aprjs errojvojxaarai, /cat ovk arro
rpoiTov* earl rrjv avrrjv Oeov Tap/rjAiov Aeyeodai /cat
\irjrepa ElAeiOvias /cat c HAtoi> vopbil^eodar ydfiov
p,ev yap reAos yeveois ion, yeveois 8' r) els rjAiov
/cat (/>tos €/c gkotovs rropeia' /cat koAojs €<f>rj 9 6
TTOirjrrjs,
avrap €7rei8rj tov ye puoyooTOKos EtAetfltua
e£dyaye 7rpo<f>6a)o8e /cat rjeALov i8ev avyds.
ev 6 TTOirjrrjs rfj p,ev rrpodeoei rrjv ovvOeoiv ovv-
eOAii/jev, 1 ep,<fjalvojv to fiefiiaofJLevov rrjs oj8lvos, reAos
1 F. H. S. : irXqaidaaaa. 2 van Herwerden : rjBrj ttov.
8 voo7)fidrwv koL Bernardakis.
4 TTvppoeiSrjs A. ? Hvpoeis Bernardakis.
5 Gaisford : wnorpoircDv.
6 AI omit €^17. ? delete koX . . . noirjTys. 7 F. H. S. : ZOXu/tev.
290
FRAGMENTS : OTHER NAMED WORKS
night is nothing but the earth's shadow. For the
earth hides the sun when it has reached the west,
and then its shadow spreads upwards to darken the
air. And this is the reason for the disappearance of
full moons in eclipse ; at that time the shadow of the
earth falls upon the moon as it moves in its orbit, and
darkens its light.
5. You can gather the identity of Leto and Hera
from the fact that we call Artemis daughter of Leto
(do we not ?), but also give her the name of Eileithyia.
So Hera and Leto are two names for one goddess. 01
Again Apollo was born of Leto and Ares of Hera, but
they both have one and the same power : and Ares
has his name as giving succour (arSgon) in the violent
accidents of battle, and Apollo his as ridding (apal-
latton) and relieving (apolyon) man of his morbid bodily
states. Thus of the fiercest and most flaming heavenly
bodies, the sun is called Apollo and the fiery planet
has been given the name Ares (Mars). Nor is it
inappropriate that the same goddess should have the
title Patroness of Marriage and be regarded as
mother of Eileithyia and of the Sun, since the
purpose of marriage is birth, and birth is the journey
out of darkness into the light of the sun. Homer
wrote finely :
When Eileithyia, goddess of birth-pangs,
Brought him out to the light, and he saw the sun. 6
It was excellent to force the compound into a single
word with the preposition, in order to indicate the
forced character of labour, and excellent to make
° Eileithyia, the goddess of childbirth, was daughter of
Hera: Iliads xi. 271, Hesiod, Theogony, 922.
b Iliad, xvi. 187.
c Zenodotus read irpo<t>6a>o§€ as one word, Aristarchus npo
<j>6coahe as two. Eustathius took it as one word, signifying
291
PLUTARCH'S MORALIA
Se rrjs yeveaeats erroi-qaev rjXiov tSetv. ovkovv r)
avrrj deos €TTOLrjG€ kclI ydp,ov avveXdeiv, Iva yiveoiv
irapaoKevdar] .
6. Act S' lotOS KOI TOV €V7)d£oT€pOV fJLvOoV €L7T€LV.
Xeyerat yap 6 Zeus', ttjs "Upas avra> Sca^e popuevrjs
Kal fJL7]K€TL (froLT&V els TaVTO ^OvXojMeVTjS dXXd KpV~
TTTOVorjs eavTTqv, ap,r)xava)v Kal irXavw^vos 'AAaA-
/co/z.evet 1 to) avroxOovt ovvTvyeiv koX oioayQrp>ai
vtto tovtov, ws €^a7raTr]Teov ty]v "Hpav GKrufjd-
fjuevov yafietv irepav. ovvepyovvTos Se tov 'AAaA-
KOfJLeveais* Kpv(f>a refMovras avrovs evKTeavov Kal
TrayKaXrjv Spvv p,op(f)a)oaL r avrrjv Kal /caraaretAat
vv(JL(/)tKcos, AaiodXrjv TrpoaayopevaavTas' et#' ovtojs
dvapbeXTreod at p,€v tov vpievaiov, Xovrpd Se Kop,i£,€iv
ras T pirojvioas Nvp,(f)as, avXovs Se /cat Kd)p,ovs rrjv
Botarrt'av irapaGyziv TT€paivop,£va)v Se tovtojv
ovk€tl tt)v "Hpav KapTepelv , dXXd KaTafiaoav e/c
tov Ys.idaipa)vos , tcov nAaratariScov 3 avrfj yvvaiK&v
Itto\l£vo)v , vtt* opyrjs Kal t^Xorvirlas deovaav iXdeZv
rrpos tov Ata, /cat tov TrXdop,aTos <f>avepov yevo-
puevov, StaAAayetcrav jLtera x a P^ KaL y^XojTOS avTrjv
vvfi(f)aya)y€LV' tijmtjv Se ra> £odvtp irpoodelvai, Kal
AatSaAa ttjv £opT7)v Trpooayopevoat, /cara/cauaat S'
6 fiats avTO /catVep ai/jvxov ov vtto tpqXoTVTTias.
7. *0 p,€V ovv fivdos toiovtos, 6 Se Xoyos avTov
rotdaSe. "H/oas /cat Atd? oia<f>opd Kal oTaois ovSev
aXXo ttXtjv GTOix^io)v ovoKpaoia Kal Tapa^os £gtlv,
1 Roscher : dAaA/co/xcVei. 2 Roscher : dAaA/co/ncVous".
3 Mras : 7rAaTcud8coi> A : tcDv 7rAaT€t8a>v most mss.
Pp€(j>ovs irpoobov els <f>a>s. For Plutarch's view of the signifi-
cance of the compound compare Longinus, De Sublimitate,
X. 6 on V7T€K davdroio : rfj Se rod trrovs ovvOAlifiet. to irdOos aKpcos
aTT€Tr\dcaTO.
292
FRAGMENTS : OTHER NAMED WORKS
seeing the sun the consummation of birth. So the
same goddess has also created the union of marriage
in order to bring birth about.
6. There is a more foolish story, and perhaps it
should be told. It is that when Hera fell out with
Zeus and would no longer consort with him but hid
herself, he wandered around at his wits' end ; in
this state he fell in with Alalcomeneus the aboriginal,
who instructed him that he must trick Hera by a
pretence of marrying someone else. Alalcomeneus
assisted him in secretly felling a lovely straight-
grained oak-tree, which they shaped and dressed
like a bride, giving it the name of Daidale. Then,
these preparations made, the wedding-song rang out,
and the Nymphs of the river Triton b brought the
water for the bridal bath, and Boeotia provided pipes
and revelry. As all this went forward, Hera could
stand it no longer, but came down from Cithaeron,
with a retinue of women from Plataea, and ran in
anger and jealousy to confront Zeus. The counter-
feit being exposed, she was reconciled to him and
herself led the bridal procession with joy and laughter ;
she gave honour to the wooden image, by naming the
festival Daidala, but for all that she burnt it up, life-
less though it was, in her jealousy.
7. Such is the story. Its meaning is something
like this : the discord and quarrel between Zeus and
Hera is nothing but a disturbance of the elements and
a Alalcomeneus was not only aboriginal, but also the first
of all men, according to a poet whose lines are preserved by
Hippolytus, Refutation v, p. 134 ; Page, Greek Melic Poetry,
adespota 985, Bergk, Poetae Isyrici uraeci, iii, adespota 84.
6 A river running into Lake Copals.
293
PLUTARCH'S MORALIA
otolv aAAtfAois \xrr\K€.ri ovp,p.€TpfJTcu /caret Koap,ov,
dAAd /cat dvojpLaAlas /cat TpaxvTrjTOs eyyevopbevrjs
ovafj,axtf<JOLVTa Avery rrjv kowcovlclv /cat (f>dopdv tcov
SAtov aTT€pydor)Tai. aV p,ev ovv 6 TLzvs, tovt€otlv
yj deppurj /cat TTVpojorjs 8vvap,is, alriav Trapaoyr\ rfs
8ia<f>opas, 1 avxfios rrjv yrjv /caraAa/^/JdVet • idv 8e
7T€pl TTjV "HpCLV, TOVT€GTL TTJV Vypdv /Cat 7TV€Vp,aTl-
ktjv <f>voiVy vfipis tis fj TrAeovaopuos yevrjTcu, pevfia
fjAde rroAv /cat Gway/Jippioe /cat /carc/cAvcrc ra Travra.
TOLOVTOV 8e TWOS y€VOfl€VOV /Cat 7T€pl TOVS TOT€
Xpdvovs, /cat jitaAtara r^s Boiam'a? fivO code lor] s,
d)S TTpchrov aveov to 7re8lov /cat 07 7rAr)p,pbvpa cAcu-
</>7}G€V, 6 fJL€V ££ €v8laS KOOpbOS TOV 7T€pL€)(OVTOS
ofAovoia /cat StaAAay^ tcjv Oewv iAexOr}- 7rpa>TOV
8 9 dvecrx €V ^ K rfs yrjs tcjv c^vtcov* rj 8pvs, /cat tolv-
tt]v rjya7n]oav ol avOpamoi, Tpo<f>r)v z jSt'ou /cat oxo-
Trjpias 8iapbovr)v irapaaxovoav . ov yap piovov toIs
evvefieoiv, ojs 'HcrtoSos' <f>r)oiv y dAAd /cat rot? vtto-
Aet<£0€tcrt ttjs <j>dopas,
aKpf) piev T€ (f>€p€t fiaAdvovs, pbeoorj 8e /xeAtacra?.
158
Eusebius, Praepar. Evang. iii. 8. 1.
Acyet 8' ovv HAovTapxos cSSe tttj /caTa Ae£w
C H Sc ra>v ijodvwv 7TOL7)cns dpxcuov €olk€v clvai
rt /cat TraAatov, €ty€ £uAtvoi> p,ev r)v to irptoTOV els
ArjAoV V7TO 'EpVOLxOoVOS 'AtToAAcxJVL 7T€p,<f>dkv* €7TL
1 F. H. S. : hia<f>dopas.
8 F. H. S. : €K T&v <f>vra>v rrjs yrjs*
8 F. H. S. : rpo<f)rjs.
4 ir€fi(f>d€v added, exempli gratia, by Bolkestein.
294
FRAGMENTS : OTHER NAMED WORKS
their failure to blend, when they no longer preserve
their balance in an orderly fashion but, as irregularity
and turbulence arise among them, enter on a bitter
struggle in which they dissolve their union and work
universal destruction. If Zeus,° that is to say the
hot fiery force, provides the cause of the discord,
drought falls on the earth ; if Hera, that is to say the
wet and windy matter, gets out of hand and over-
abundant, there comes a great flow of water to deluge
and inundate everything. Something of the kind
happened in those old days : Boeotia in particular
was submerged, and when as the flood subsided the
plain first reappeared, the good order in the atmo-
sphere that followed the calm weather was spoken of
as the concord and reconciliation of the gods ; the
first plant to rise from the earth was the oak, and
men welcomed it as having provided food to live on
and the means by which their preservation would
endure.
Its twigs have acorns and its trunk the bee b
not for the god-fearing only, as Hesiod tells us, but
also for the survivors of the catastrophe.
158
Plutarch, anyway, writes as follows, to quote his
own words :
The making of wooden images seems to be an
ancient and early practice, if wood was the material
of the first statue sent in honour of Apollo by Ery-
a These identifications are Stoic, e.g., Cicero, Nat. Deor.
ii. 66.
b Hesiod, Works and Days, 233.
295
PLUTARCH'S MORALIA
tojv Oeojpicbv dyaXpua, ^vXivov 8e to ty)s TloXidSos
vno tcjv avToxOovcov ISpvdev, o p>exP l v v v y A0T]vcuoi
hia^vXarrovaiv . "Yipas 8e /cat HdjxioL i;vXwov et^ov
eSos*, 1 6')s (f>rjGL KaAAt/xa^os',
ovirto 2jK€AfJLiov epyov evgoov, aAA em reufAov
Srjvouov yXvcf)dva>v a^oo? 3 rjaOa oavis.
aioe yap ISpvovro 6eovs Tore* /cat yap *A.drjvqs
ev AlvSo) Aavaos AtroV edrjKev e8os.
Xeyerat 8e Uelpas 6 rrptoros 'ApyoAiSos "Hpas
lepov eladfAevos rrjv eavrov Ovyarepa KaAAt'0i>tav
iepeiav Karaorrjoas , €K tcjv irep\ TlpvvOa 8ev8pojv
oyyyv\v repbcbv evKTeavov, "Upas dyaXfia jxop^coaai,
irerpav pbev yap els Oeov Koirreiv et/coVa GKXrjpav
/cat 8vaepyov /cat difjvxov ovk efiovXovro, xpuaoV Se
/cat apyvpov rjyovvro yrjs aKaprrov /cat 8ie<f)6ap-
[JL€vr]s xp(xy\iara voacoSrj /cat KrjXlSas e^avOetv tborrep
p,d)Xoj7Tas vtto TTVpos paTTioOeiorjs' eXe^avn 8e irai-
t.ovres p>ev eo9* ottov Trpooexp&vro tto t/ctA/xart
yXv<f)rjs. 5
1 Bentley: c?8o<r.
2 Bentley : elao^oava or els £6avov,
3 Srjvatov Gaisford y\v<f>dvojv Toup a£oos Bentley : Srj-
vai6yXv(f)ov (or 817 v€o*y\v<f>ov) a>va£ deds.
4 Isaac Voss : Xidov or XcTov.
5 F. H. S. : Tpv<f>rjs. ypa<j>7)s Wyttenbach.
a Son of Cecrops ; see Pausanias, i. 18. 5.
6 Frag. 100 Pfeiffer, from Book iv of Aitia.
296
FRAGMENTS : OTHER NAMED WORKS
sichthon a to Delos for the festivals there, and also
of the statue of Polias set up by the aboriginals, a
statue which the Athenians preserve to this day.
The Samians, too, had a wooden icon of Hera, as
Callimachus tells b :
Thou wast not yet the polished work of Scelmis, c
But an unchiselled plank, by ancient rule.
Such gods men set up then : thus Danaus
At Lindus placed Athene's simple icon. d
It is said that Peiras, the founder of the temple of
Hera at Argos, who appointed his own daughter
Callithyia to be her priestess, cut down a straight-
grained pear from among the trees near Tiryns and
shaped it into an image of Hera. e In old times men
did not choose to hack a stone into a hard, awkward,
lifeless representation of a god ; gold and silver they
thought of as pigments due to disease in corrupt, in-
fertile earth or as disfiguring excrescences, swelling
up like weals where it had come under the lash of fire ;
as for ivory, they did on occasion use it light-heartedly
to lend variety to their sculpture/
c Scelmis (?), alias Smilis (Schol. Pausanias, iii. 4. 4),
otherwise unknown sculptor who turned a plank, previously
the idol, into the first anthropomorphic statue of Hera at
Samos, cf. Clement, Protrepticus, iv. 46. 3, 47. 2 ; E. Buschor,
Ath. Mitt. Iv (1930), p. 4.
d Apollodorus, ii. 1. 4. 6. Athena instigated Danaus'
escape with his daughters from Egypt. See C. Blinkenberg,
V Image (TAthana Lindia, K. Danske Videnskabsselskab,
Hist. fil. Meddelelser, 1917.
e Cf. Clement, loc. cit., who gives the maker's name as
Argus, on the authority of the second book of Demetrius'
Argolica.
f On the importance of early Greek work in ivory,
occasionally combined with wood, see R. D. Barnett, Journ.
Hell. Stud, lxviii (1948), pp. 1 ff.
297
PLUTARCH'S MORALIA
IIEPI OIAIAS EniSTOAH
Plutarch's name is attached by Stobaeus to two only of
these extracts ; the others have merely the title of the book.
0. Hense, R.E. ioc. 2570, approves Wyttenbach's acceptance
of them all 9 observing that Stobaeus also omits Plutarch's
name when quoting from Septem Sapientium Convivium.
159
Stobaeus ii. 81. 82 (ii, p. 215 Wachsmuth).
'E/c tt)s TTepl <f)iAias imaToAfjs*
ri Tratoeta kclv firjoev erepov ayauov €X71> to ye
avfj,<f)oiTav St' 2 avrrjv vvktos /cat rjiiepas e/caa^£et 8
kolkLcls, ols av rj tis atScos" /cat ttoXXol o<f>as avrovs
/cat aXXovs * *
160
Stobaeus, ii. 46. 15 (ii, p. 262 Wachsmuth).
'E/c rrjs 7T€pl <f>iXias emcrToXfjs'
*£ls fl€VTOL Aap,7Tp6v ioTLV €V TTOieiV, OVTOJS d/Lt€t7T-
reov,* Iva firj [xovov dx^piorias 6<f>Xrj ns SIktjv,
dXXd /cat fSXdfiovs kolvov t&v ev 7retaofJb€vwv elaav-
9 IS* €T€pU)V dvaKOTTTJ TTpOS €V€py€OlCLV.
1 Meineke : c^oi.
2 Bi 9 added by F. H. S.
3 Usener : cf a>. ef oj rlOrjat Duebner.
298
FRAGMENTS : OTHER NAMED WORKS
A LETTER ON FRIENDLINESS
(Lamprias Catalogue 132, ? 83)
The extracts have little to do with "friendship " in the
narrow sense of the word. Several are concerned with good-
will and concord in social or political fields. This is a possible
meaning of the Greek word and it may be that the letter was
directed to such aspects of the subject.
159
From the Letter on Friendliness :
Even if education provides no other benefit, the
very fact of attending school with others for educa-
tion's sake keeps those pupils who have any sense of
shame out of the way of wrong-doing whether by
night or by day. Many {have restrained (?)) both
themselves and others . . .
160
From the Letter on Friendliness :
Yet inasmuch as to confer benefits is a splendid
thing, so one ought to make a return, to avoid being
condemned not merely for ingratitude but also, by
reason of the discouragement given to others' bene-
volence, for doing a general injury to those who
might receive benefits in the future , a
a Text uncertain.
4 Duebner added tovs €v ttoiqvvtols before d/xciTrrcW ; Usener
supposed a lacuna after it.
5 Wyttenbach : els avrovs.
299
PLUTARCH'S MORALIA
161
Stobaeus, iii. 2. 34 (iii, p. 186 Hense).
'E/c Trjs ernoToArjs Trjs irepl <£tAtas"
Raza'a? avrtov 1 TrXdaoovrai 2 rives prj/juaTcov evirpe-
7761a, to [lev (friAootbjJuaTOV (friXoKokov, to §' dypoi-
kov 3 arrAovv, to Se (friAapyvpov 7rpop,r)des aVo/caAou-
fjbevoi.
162
Stobaeus, iii. 2. 35 (iii, p. 186 Hense).
EjV TOLVTtp'
TloAvfiovAov elvac /cat 7ToAvTp07rov, evda Set 4 /cat
T€X V7 ]S /car' aAAocfrvAtov 7roAep,LO)v, xprjoip,ov /cat
dvayKalov errifSovAov S' rjOos /cat /ca/cojLt^^avcorarov
Sta TravTos 1 e^et^ /cat /cara ttolvtcdv, ov tjj tcop
ojyyivouyv, ios Tives otovTat, ttj Se toi; TrovrjpoTaTOV
fjbepiSi TrpoaTidrjiM.
163
Stobaeus, iv. 5. 68 (iv, p. 221 Hense).
'E/c r^9 emoToArjs rrjs rrep\ ^tAtas 5 *
Mapru9 S' apioTOS 6 fMrjdev jjuev ev nadcov, and
Se Trjs els dAAovs evvoias Kpivcov.
164
Stobaeus, iv. 7. 42 (iv, p. 258 Hense).
nAourap^ou e/c Trjs ernoToArjs Trjs rrepl <j>iALas 9
'HfjbepOTrjTi Toivvv /cat evepyeoia puaAAov rj (f>6^cp
rrpos evvoiav viraKTeov.
300
FRAGMENTS : OTHER NAMED WORKS
161
From the Letter on Friendliness :
Some people disguise their own vices under specious
names, calling sensuality (love of beauty, rudeness)
simplicity, and avarice foresight.
162
In the same work :
Where trickery is needed against a foreign foe, it is
useful and indeed necessary to be full of device and
resource. But to have a designing character and to
plot mischief at all times and towards all men counts,
in my view, not as a sign of quick wits, as some people
think, but of complete depravity.
163
From the Letter on Friendliness :
The best witness is the man who has received no
favour but forms his judgement on the basis of a
general goodwill to others.
164
Plutarch, from the Letter on Friendliness :
One must induce goodwill, then, by gentleness and
helpfulness rather than by fear.
1 Wyttenbach : avra>v.
2 TTcpnrXaoaovTai Jacobs.
3 <f>i\oKakov to 8' dypoLKov added by Hense.
4 ? evd* dnaTTjs Set. 6 No lemma in S.
301
PLUTARCH'S MORALIA
165
Stobaeus, iv. 7. 43 (iv, p. 258 Hense).
*Ev ravTCp'
*Hwlovs ovv etvcu Set fxera rod e^povos 1 els ro
Kowfj XvcnreXes*
166
Stobaeus, iv. 12. 11 (iv, p. 344 Hense).
'Eac rrjs emoroXrjs rrjs rrepl <j>iXias'
"En Se KoXdoecos aTrapairr]rov 2 <f>6fios curios
iortv anovoias* 6 yap oXeBpov avrov rrpoXafStbv
OjJLOOe X^pd KtvSvVOLS.
167
Stobaeus, iv. 28. 8 (v, p. 678 Hense).
*Eac rrjs emoroXrjs rrjs rrepl <f>iXias z '
Tdfjios yap drro [lev <j>iXias Scrrrjs Kpdoetos* /JeA-
tlojv, erepcos 8e ocf>aXep6s*
168
Stobaeus, iv. 31. 126 (v, p. 778 Hense).
'Ek rrjs emoroXrjs rrjs 7T€pl <j>iXtas'
UXovrcp [levroi xprjoreov ojs vXrj riv6s,° ovk* em
iravros ofioicjs*
302
FRAGMENTS : OTHER NAMED WORKS
165
In the same work :
One should act kindly, but also intelligently, to
secure what is to the common interest.
166
From the Letter on Friendliness :
Further, a fear of unmerciful punishment is respon-
sible for desperation, since a man who foresees his
own destruction will take dangerous courses.
167
From the Letter on Friendliness :
A marriage is better if it arises from the blending
of affection on either side ; otherwise it is liable to
go wrong.
168
From the Letter on Friendliness :
Wealth should, however, be used as the raw ma-
terial for something, not indiscriminately.
1 €fj.<f>povas Elter.
3 F. H. S. : aTrapaiTrjTOS.
8 S has the lemma belonging to the next passage, viz.,
UXovrdpxov €K rGiv yafUKtov napayyeXfjidTCov.
4 OTTOV . . . Kp&GLS PiCCOloS.
6 ? twos dyadov Duebner (pcXrtovos Hense).
8 ? <iAA* ovk Hense.
303
PLUTARCH'S MORALIA
169
Stobaeus, iv. 31. 127 (v, p. 779 Hense).
huv ravro)'
'Aperrjv oSv tols uaoi fiaXXov ei)KTeov i) ttXovtov 1
avorjTots o<f>aXepov vtto yap xprj/xaTajv av^erat
KaKia. kcll ooco res av a<f>pa)v fj, roaovrcp rrXeov
e£vPpi£ei, to XvoocbSes avrov 2 tcov rjSovwv eKTrXr)-
povv e\ojv.
170
Stobaeus, iv. 33. 20 (v, p. 805 Hense).
'E/c rrjs €7TiaroXrjs tt)s Trepl <f>iXias'
5 Ev Trevia \iev tls SiereXeoev evSatfJbwv, <bs z tJki-
gtol 8e ttXovtcov* kclv 5 dpx<us .
*171
Toaovrov VTrepaipet Trevias dyadov, coot aloxpov
ttXovtov vofufjuos dvr)p dXXd^aiT av Treviav el ye
fir) tcov ttot 'ABrjvatcw 6 TrXovoitoTaros dfielvajv
r)v 'AptoTeiSov Kal UtoKparovs* ev Trevia rrjs aperrjs 1 '
6 8e ttXovtos eKetvov* Kal avros i£iT7]X6s re Kal
dvayvvfios. <f>avXco ydp dp,a tco Oavdrco iravra
avvoixerai, to Se KaXov altoviov.
1 ttXovtov top Schwartz. 2 Meineke : avrov.
3 Gesner : oj. 4 8' iv ttXovtco Boissonade.
6 Schwartz : Kal.
6 ©e/utoTo/cAiJs' o NcokAcous deleted by Valckenaer after Zcu-
Kpdrovs. 7 ? after dperrjs add, e.g., avrcxofiivajv.
8 avrov deleted by Duebner after ckclvov. ? 6 8e nXovros
avrov Kal avros €K€lvos.
a In the mss. of Stobaeus this is continuous with the pre-
304
FRAGMENTS : OTHER NAMED WORKS
169
In the same work :
So all men should pray for virtue rather than for
riches, which are dangerous to the foolish, since
faults are made worse by money. And the more un-
intelligent a man is, the more extravagant are his
excesses ; there is a madness in his pleasures, and
he has the means to gratify it.
170
From the Letter on Friendliness :
It has been known for a man to continue happy in
poverty, but to be far from happy when rich and in
positions of authority.
*171 °
So much does it (?) lift a good man above poverty
that a law-abiding man would prefer poverty to
shameful wealth. Unless indeed the richest Athenian
of all time b was a better man than Aristides and
Socrates for all that he was poor in virtue (?). But
that man's wealth is itself, like him, extinct and
nameless, for an inferior man's possessions all depart
with him at his death, but what is truly fine is ever-
lasting.
ceding fragment. Meineke saw that there is no connexion
between them. Since a lemma must have been omitted, this
fragment may not be drawn from Plutarch (so Duebner) ;
certainly its present form of disjointed platitudes is not
characteristic of him, nor is the consecutive tc /cat of the pen-
ultimate sentence.
b Valckenaer supposed Callias to be meant (Teles, p. 48. 3
Hense), although the author implies that the man's name
was forgotten.
305
PLUTARCH'S MORALIA
IIEPI OYSEQS KAI IIONQN
If this is a genuine title, it is unique in Photius' list (p.
2), in that there is appended to it a brief account of its
172
Photius, Bibliotheca, 161 (103 a Migne).
. . . Tlepl T€ <f>VO€iA)S /Cat TTOVLUV, 0770)9 T€ 7ToAAot
7ToX\(LKlS 7T0VO) T7JV <f>VGLV OVK €V (f>€pOpb€VrjV COpOcx)-
aav, €T€poi 8e kclAws exovaav i£ dfieAelas Scecfrdei-
paVy ottcds re evioi iv jxev veots fipaSeis ivecopcovro
iraai /cat davveroi, dKjjuaadvrcov Se els to rayy koX
avverov avrols rj <f>vat,s itjeAapsiftev.
IIEPI TYXHS
Three certain fragments of this book survive, and two
others are assigned to it with some probability. These two
are preserved by Stobaeus, in whose mss. they are ascribed to
a work rrepl i/fvxfjs by Themistius. Wyttenbach in his edition
of De Sera Numinis Vindicta (1772), p. 129, claimed them
for Plutarch on the convincing grounds that their style is
characteristically Plutarchean and that they are extracts
from a dialogue featuring his brother Timon a and a relation
by marriage, Patrocleas (see L.C.L. vii, p. 575). If anyone
were disposed to think that Themistius might have imitated
Plutarch's style and made use of his relatives in a dialogue of
his own, such a fancy could not survive a discovery made by
M. R. James (C.R. ociv [1900], p. 23). He showed that
phrases from one of the fragments are quoted, without
naming the author, by Clement of Alexandria (Eel. Proph.
° He may have had the leading part, as Lamprias does in
De Facie (so R. Hirzel, Der Dialog, ii, p. 216).
306
FRAGMENTS : OTHER NAMED WORKS
ON NATURAL ENDOWMENT AND
HARD WORK
(Not in Lamprias Catalogue)
content ; if it is nothing but the description of some extract,
it is unique in not being a true title.
172
On Natural Endowment and Hard Work, how many
men have often by hard work corrected an inadequate
natural endowment, while others have spoiled a
good one by neglect ; also how some men have in
their youth given everyone the impression of being
slow and unintelligent, but when they reached their
prime, a sudden development of personality made
them quick and intelligent.
ON THE SOUL
(Lamprias Catalogue 209)
34, 35), who elsewhere made free unacknowledged use of
Plutarch, and who lived long before Themistius.
Opinions differ about four other short fragments (203-
206) elsewhere assigned by Stobaeus to Themistius, Trepl
*ltvxrjs. If Stobaeus, or a predecessor, excerpted a work en-
titled n€pl *f>vxfjs, which was really by Plutarch but which he
believed to be by Themistius, these fragments, too, will belong
to Plutarch. b But there may be some other reason for the
assignment to Themistius of the two certainly Plutarchean
fragments ; for example, a genuine extract from Themistius'
Kepi iftvxfjs (if such a work existed) may have fallen out to-
b F. Bucheler, Rh. Mus. xxvii (1872), p. 524, translates a
Syriac version of a Greek ms. that contained works by both
authors.
307
PLUTARCH'S MORALIA
gether with the correct lemma for the first extract from
Plutarch : in that case it would need some other argument
to prove that the four short fragments were not taken from
Themistiu8. ° In this uncertainty I have not included them
here. It may be doubted whether it was right to include even
the two fragments from Stobaeus that are indubitably by
173
Origenes, Contra Celsum, v. 57.
IlaoaSo^a 8e Trpdyfiara tois dvOpojTrois €Tri<f)aL-
veodal 7tot€ kolI tcjv ^XXtjvojv laroprjaav ov [XOVOV
OL V7TOVO7]0€VT€S OV <1)S [J,V0O7TOIOVVT€S dXXa KOLl OL 1
TToXv €7ri8€l^dfl€VOL yVT)OLOJS <f)l\oOO<f>€lv KOLL <j)l\-
aXrjdojs eKTideadai rd els avrovs (f)6doavra. roiavra
S' dveyvcofxev irapd . . . ra> Xatpcovet UXovrdpxco
ev rots 7repl ifjvxTJs-
174
Aulus Gellius, i. 3. 31.
Super hoc eodem Chilone Plutarchus philosophus
in libro irepl iftvxfjs primo verbis his 2 ita scripsit :
XeiAaw 6 7tolAcu6s, aKovaas twos Aeyovros firjSiva
€)(€iv iftdpov, rjpcorrjoev el firjSeva </>iAov e'xei, vop,L-
£ou> i£ dvdyKrjs eiraKoXovdeiv /cat ovvefMrrXeKeadai 3
<f>iXiais direxOelasf
175
Aulus Gellius, xv. 10.
Plutarchus in librorum quos Trepl ifjvx^ inscripsit
1 ot Guiet : olov. 2 his A : omitted by RPV.
308
FRAGMENTS : OTHER NAMED WORKS
Plutarch, since it is only a hypothesis that they come from his
work entitled ncpl ipvxrjs ; but it seemed convenient to retain
their traditional place, which may after all be correct.
There is a translation of fragments 177, 178 by A. 0.
Prickard, Plutarch, Select Essays, vol. ii (1918), pp. 214 ff.
173
That extraordinary events are sometimes mani-
fested to men has been recorded not only by those
Greek authors who might be suspected of inventing
stories but also by those who have made a great
display of a genuine pursuit of philosophy and of a
regard for the truth in setting down what evidence
reached them. Such accounts I have read in . . .
Plutarch of Chaeronea in his work On the Soul. b
174
In the first volume of his book On the Soul the
philosopher Plutarch wrote in these words about this
same Chilon : Chilon of old, hearing someone say
that he had no enemies, asked whether he had no
friends, holding that enmities necessarily follow upon
friendships and are interwoven with them. c
175
Plutarch, in the first of the books he entitled On
° O. Hense, Rh. Mus. lxxiii (1920), p. 301.
6 Origen is here opposing pagan scepticism about the
Resurrection.
c The same anecdote is told in De Capienda ex Inimicis
Utilitate, 86 c and Be Amicorum Multitudine, 96 a.
3 Duebner : ovvcvnXtKtodan,. avfnrXcK- 86 c, 96 A.
4 Hosius : <7<£tAiacra7r€X#€icu(7.
309
PLUTARCH'S MORALIA
primo cum de morbis dissereret in animos hominum
incidentibus, virgines 1 dixit Milesii nominis, fere quot
turn in ea civitate erant, repente sine ulla evidenti
causa voluntatem cepisse obeundae mortis ac deinde
plurimas vitam suspendio amississe. id cum accideret
in dies crebrius neque animis earum mori persever-
antium medicina adhiberi quiret, decrevisse Milesios
ut virgines, quae corporibus suspensis demortuae
forent, ut hae omnes nudae cum eodem laqueo quo 2
essent praevinctae efferrentur. post id decretum
virgines voluntariam mortem non petisse pudore solo
deterritas tarn inhonesti funeris.
176
Eusebius, Praepar. Evang. xi. 36. 1. [Theodoretus, Cur.
Gr. Aff. xi. 46, gives an abbreviated version.]
Hvyyevfj 8e tovtols koX 6 TlXovrapxos <5oV 7ttj ev
Tip irpiOTCp 7T€pl tfjVxfjS loTOp€l'
'AvTvXXco 8e Tovrcp /cat avrol 7rapfjiJ,€v aju,a 3 2a>-
aireXei koI r Hpa/cAea>w St^you/xeVa). 4 voacbv yap
evayxos ajStcora)? e^etv cSokcl tols larpols' avevex"
dels 8e jjuKpov €K twos ov /?€j8cuot> 5 Karacfropas , aAAo
fjuev oif8ev ovr eirpa^ev oiir elire irapaKwrvTiKov >
1 uirgines y : uirginem h : uirginum Hertz.
2 quo T (a florilegium) : qui y8 (" an recte " Hosius).
8 Theodoretus : dXXa Eusebius.
4 Theodoretus : hi^yqaoy^Ba or Strjyriao pai Eusebius.
5 Eusebius (or ftefiaias) : jStatou Theodoretus.
This story is also told in Mulierum Virtutes, 249 b-c.
The point may be that concern about the fate of the body
310
FRAGMENTS : OTHER NAMED WORKS
the Soul, when discussing the diseases that attack
men's minds, tells this story , a The unmarried
daughters of the citizens inhabiting Miletus at that
time almost without exception took a sudden whim
to commit suicide, without there being any obvious
reason for it, and subsequently many ended their
lives by hanging themselves. Such incidents became
daily more frequent, and when no cure was to be had
for this demented persistence in dying, the Milesians
introduced a regulation that all girls who died by
hanging themselves should be carried naked to burial,
retaining the identical noose that had been round
their neck. After this regulation had been made the
girls no longer committed suicide, deterred by no-
thing but the shame of such a disgraceful funeral.
176
Plutarch, too, records happenings akin to these
(sc. Plato's myth of Er) much as follows in the first
book On the Soul :
We were ourselves present on the occasion when
Antyllus here recounted to Sositeles and Heracleon b
how he had shortly before been ill and the doctors
had thought he would not live. On partially coming
out of a kind of unsettled trance he showed no sign
by act or word that his mind was affected except that
after death is logical only if a soul will survive that could be
distressed at any indignities the body suffers.
b Heracleon from Megara recurs in De Sollertia Animalium,
965 c, and as a character in the dialogue De Defectu Oracu-
lorum, where he is not readily satisfied, 412 e, 418 d, 421 e.
The other two are unknown, unless Sositeles is a mistake for
the poet Sosicles from Coroneia, Quaest. Conv. 618 f, 638 b,
677 d, and Lamprias Catalogue, no. 57.
311
PLUTARCH'S MORALIA
eXeye Se reOvdvai /cat irdXiv d<f>elodai /cat pur) reOvq-
tjeadai to rrapdrrav vrro rr)s appojorias e/cctV^s*,
aAAa /cat /ca/cco? aKrjKoevai rovs ayayovras avrov
vtto rod Kvpiov rrep^^Qivras yap irrl Nt/cai>SaV,
ai)TOV 7]K€LV OVT €K€LVOV KOfJLL^OVTCLS . O Se Nt/CaV-
Sa? T^V OKVTOTOpLOS, dXXoJS 06 TCUV 6l> TTaXaiGTpCUS
yeyovorojv /cat 1 7roAAots" avvrjdrjs /cat yvtbpipbos.
60ev oi veavioKoi irpoaiovres eoKwrrrov avrov qjs
aVoSeSpa/coTa /cat hie^dapKora rovs eKeldev vrrrj-
peras' avros fievroc SfjXos r)v evdvs vwodparropuevos
/cat Svax^patvojv reXos 8e rrvperov rrpooTreoovros,
i£ai(f)vr)s drredave rpiralog. ofiros S' aVejSta) /cat
nepUarcv evye rroccov, rjfjuv £evu)v emeiKeoraros .
177
Stobaeus, iv. 52. 48 (v, p. 1087 Hense).
Qepaoriov €K rod 2 rrepl faxes'
Taura rod Tifiajvos elrrovros, vrroXaftaiv 6 II a-
rpoKXeas, " o /x€v Aoyos , / > elnev, " ovx r)rrov loyvpos
r) TTaXaios, e^et 8' ojita)? airopias. el yap r) 86£a
rfjs d<f>dapoias TTap,7rdXai6s ion, rrtos av rrdXiv to
1 Wilamowitz omits /cat.
2 £k rod omitted by S.
a Lit., " was one of those who had been in the wrestling-
schools " ; but these were places of learning as well as exer-
cise, cf. 749 c, <f>i\ooo<f>ovvT€S eV rats TraXaiGTpais. A plausible
emendation would give the meaning " had many friends
among the educated."
6 Wilamowitz, Hermes, lxi (1926), p. 291, thinks that
Antyllus really dreamed this dream. It would be safer to say
that probably he, and certainly Plutarch, recounted the story
312
FRAGMENTS : OTHER NAMED WORKS
he said that he had died and had been released again,
and that he was not going to die of his present illness
at all ; on the contrary, those who had fetched him
had been reprimanded by their master for returning
with him instead of the Nicandas for whom they had
been sent. This Nicandas was a shoemaker, but for
all that he had had some education ° and had many
friends and acquaintances. So the young lads would
go up and make fun of him for having cut and run or
bribed the officers from the other world. Nicandas,
however, thought it no joke ; from the first he was
uneasy and clearly did not like the affair. The end
of it was that a fever attacked him, and two days
later he died suddenly. 6 But our friend here was
restored to life and is still with us, I am glad to say,
as we have no kinder host.
177
Themistius, from his work On the Soul :
These remarks of Timon were taken up by Pa-
trocleas. " Your argument," he said, " is as powerful
as it is ancient, yet it involves some difficulties. For
if the belief in immortality is of remote antiquity,
in good faith. H. J. Rose, Proc. Camb. Phil. Soc. 1926, p.
13, points out that St. Augustine must have credited the vision
he reports in De Cura Pro Mortuis, chap. 15 ; the same must
be said of Bede and the vision he reports in Hist. Eccl. iii. 19.
Such stories, current in real life (Aristotle, De Somno, 456 b
12), provide the basis for literary developments like the
myth of Er or Plutarch's own inventions in De Genio Socratis
and De Sera Numinis Vindicta. For further examples see
Proclus, In Rempublicam, ii. 113-116 Kroll, and for a
modern case Proc. Soc. Psych. Research, viii (1892), p. 180
(a reference I owe to Professor C. D. Broad).
313
PLUTARCH'S MORALIA
rod davdrov 8eos ttolvtcov irpeafivTaTOV eiKos 1 ewai
Ttov <f>6f$0)v el pur) vr) Ala Kal udvTas r)puv tovto
tovs aXXovs iyyeyewrjKev ; ov yap veapov ov8e
7rp6a<f}ar6v iarc 2 to /cAatecr^at tov redvqKora, Kal
ravra 8rj tol OprjvcoSrj /cat 8vo(f)rjpba tcjv ovofidrcov
€7Ti\eyeadai y tov adXiov Kal tov olKrpov."
' 'AAA' OVTCO fl€V," €(f>7] 6 TljJbO)V, " Aoyi£,6jJL€VOl 3
Kal tcl d(f>0apra So£a£owt 4 ovvSiaXveoOaf toIs*
(frOeipofievoLS. cm p,ev ovv to /xerryAAa^eVat /cat
fMedlaraodaL Kal ot^ea^at rov TedvrjKOTa Svax^povs
ov8evos dnXcbs, dpuelifjeajs 8e twos r) p,€Taf}oXfjs
VTTOvoiav oloojow, ovk aorjAov ecrrr ottol o avrrj
ylyverai rot? fieraXXdrrovatv rj pLeTafioXr), /cat
irorepov els x € W ov V jSeATtov, €/c ra>v aAAcov 6vo-
pbdrajv <7/co7rcojLtev. avro rolwv to rod Oavdrov
nptoTov ox>x vivo yrjv €oik€v ov8e /cdVoj SeiKvvvai*
Xojpovv to fjberrjXXaxos aAA' dvo) </>€pop,€Vov Kal
Oeov 8co 9 8r) Kal Xoyov €^€t KaOdnep €/c Kap,7rrjs 10
twos dvelorjs olov itjaTTew 11 Kal dvadew 12 ttjv ifrvxty
aiTOTrveovTos tov acopuaTos avarrveovoav avTrjv Kal
dvaijjvxovoav . opa 8k to dvTiKelpuevov OavaTO), ttjv
yiveaWy <x>s tovvovtlov 8rjXot porrrjv Twa /cara> /cat
vevaw errl yrjv €K€wov tov rrepl ttjv TeXevrrjv ndXw
avaOeovTos* fj 13 Kal yeviOXiov tt)v rrpdyT-qv 1 ^ rjpuepav
KaXovaw, a%s ddXwv /cat rrovoiv pueydXojv dpxqv
1 ctVo? added by Hense (before irdvriav).
2 Tr. : €(tt<h. 8 Tr. : Xoyi^ofjuevois.
4 A : Sotjovm. 5 Bernardakis : hiavotiodai.
6 rot? added by Wyttenbach, who proposed ho£ovoi ra avra
hiavoeiadai rots.
7 Meineke : onov A nov S.
8 Valckenaer : fiiyvvvai.
9 Bernardakis : o. 10 Wyttenbach : ei KdfjLwrjs*
11 Koenius : ££airrciv, 12 Valckenaer : avaOctvai.
314
FRAGMENTS : OTHER NAMED WORKS
how (we may object) can the dread of death be the
oldest of all fears, if indeed it has not engendered
in us all our other fears ? a Certainly it is no novel,
modern custom to wail over a dead man, or that
those sinister words of lamentation, * poor fellow/
1 wretched fellow/ should be used of him."
" To argue like that," replied Timon, " is to take
the view that the imperishable shares in the dissolu-
tion of that which perishes. Now it is clear enough
that to say that the dead man has * passed away,'
4 departed,' or ' left us ' carries no suggestion of any-
thing that is in itself unpleasant, b only one of some
change or transition. But where does this transition
take those who pass away, and is the change for the
better or for the worse ? Let us consider the matter
from the evidence of the rest of our vocabulary.
First of all the very word ' death ' (thanatos) seems to
indicate that the departed does not go down below
the earth but rises and races upwards (tkeon ano) ;
hence it is reasonable to believe that the soul, when
expired by the body, shoots forth and races upwards,
as if at the release of a spring, and itself draws
breath and is revivified. And observe that on the
contrary the opposite of death, namely birth, ex-
presses by its name {genesis) a downward trend and
earthward inclination (epi gen neusis) d of that which at
life's close races upward once again. Thus, too, men
call their first their natal day (genethlio?i), a word sug-
gesting the beginning of great trials and tribulations
° The Epicurean view, Lucretius, iii. 38 ff.
b Cf. Non Posse Suaviter, 1 104 c.
c Cf. Moralia, 611 f and note.
d Cf. Moralia, 566 a.
18 Wyttenbach : r,. 14 np^v added by F. H. S.
315
PLUTARCH'S MORALIA
yevofxevrjv. jxaXXov S' locos d<f> 9 irepas ravro av^v-
yias Karoi/jofxeOa kclI oacfreoTepov. diroXveoQ at yap
tov cvttoQvt\okovt<x /cat ttjv reXevrrjv drroXvaiv kcl-
Xovglv, dv 8e eprj, /cat tov 1 acofxaTOS. tovto yap
oefjuas ovofJLaL,ovcnv, cos oeoejJLevrjs vrr avrov
rfjs *l>v"xy)S ivravOa irapa cfrvow ovSev yap iv cp
TT€<f)VK€v elvai Karex^rac jSt'a, /cat to 2 SeSioOai ttjv
re ' j8tai> ' ravT7]v napayayovres cbvopbaaav * f5tov,'
coarrep ot/xat ttjv * €G7T€pav ' "Opbrjpos ' eoirepov.'
o9ev dvTLcf)Cjovov rod fiiov ovofia yiyove to avairave-
oOai tov dvrfOKOVTa, jJbeydXrjs /cat irapd cf>voiv dvay-
ktjs aTraXAaTTOiievov."
178
Stobaeus, iv. 52. 49 (v, p. 1089 Hense).
'Ev TaVTCp*
" Ovtco /cara ttjv els to SXov p,€TafioXf)v /cat
jLtera/coa/XTycrtv 3 SXcoXevai ttjv ibvyvv Xiyopuev c/cct
yevofievrjv*' ivTavda 8' dyvoei, 6 ttXtjv otov iv tco
TeXevTav rj8r) yivryrai* tot€ 6 Se irduyei TrdOos otov
oi TeXeTals pbeydXats KaTopyia^o/JLevoc. oto /cat to
prjfjba tco prjfjbaTt /cat to epyov tco epyco tov TeXevTav
/cat TeXeiadai TrpooioiK*. irXdvai ra irpcoTa /cat
1 €pr) Ka.1 Prickard : eprjiiai. tov was added by Duebner,
to fill a lacuna in S. These corrections are very uncertain.
2 Gesner : too.
3 Wyttenbach : KaraKoafirjciv S KaraaKOfjurjaiv A.
4 S : yzyovivai A. yeyowtav Cobet.
5 Gesner : ayvociv.
6 Wyttenbach : to.
a The view that the body is the prison of the soul is Orphic
and Pythagorean. The etymology which connects Sefxas with
316
FRAGMENTS : OTHER NAMED WORKS
{genesis athlon). And maybe we shall see the same
thing better and even more clearly from another set
of words : men say that the dying man ' is released '
and call his end ' a release/ and, if you ask them,
they in fact mean thereby a release from the body,
which they name the ' frame ' (demas), because the
soul is unnaturally imprisoned (dedemenes) therein :
for nothing is forcibly detained in a place where it is
natural for it to be. To this forcible (bian) imprison-
ment they have by a change of termination given the
name of life (bion) ; a parallel, I believe, is Homer's
use of the word hesperos for hespera (evening). 6 And
so in contrast to the name ' life ' stands the phrase
' going to his rest,' used of the dying man, as he
escapes from the grievous and unnatural constraint of
living."
178
In the same work :
" Thus we say that the soul that has passed thither
is dead (ololenai), having regard to its complete (eis to
holon) change and conversion. In this world it is
without knowledge, except when it is already at the
point of death ; but when that time comes, it has an
experience like that of men who are undergoing
initiation into great mysteries c ; and so the verbs
teleutdn (die) and teleisthai (be initiated), and the
actions they denote, have a similarity. In the
Seo) (bind, imprison), Sea/zo's (fetter), etc. is found, Eusta-
thius, 1476. 52.
b e.g. Odyssey, i. 423, «ri tempos ^Xde. Homer does not
use iorrepa at all.
c G. E. Mylonas, Eleusis and the Eleusinian Mysteries,
pp. 264 if., argues that the following passage throws no light
on what happened at Eleusis.
317
PLUTARCH'S MORALIA
TrepiSpofJial KOTTtoheis /cat Sta. okotovs rives 1 vttotttqi
-nopeiai /cat are'Aearot, ctra 77700 rod reAovs avrov
rd Setva Travra, <f>piK7] /cat rpofjLQS /cat ISpws /cat
Odp,fios m €K Se rovrov <f>(hs rt 6avp,doiov amy\VTr\oev
/cat 2 T07TOC KaOapol /cat Aet/xcDves 1 iSetjavro, <f>covas
/cat ^opetas" /cat aefMvorrjras aKOvafidrajv Uptov /cat
<f>aafJLdrcov dyicov e^ovres 9 ' iv at? o navTeXrjs rjSrj
/cat fjLefJbvrjiJLevog iXevOepos yeyovtbs /cat d<f>€Tos
nepuajv €OT€<f>avcx)}xlvos opytd^et, /cat aweartv oolois
/cat Kadapols dvSpdot, tov dfjbvrjrov ivravda rtov
£(i>VTO)v /cat 4 aKadaprov i<f)op6jv o^Xov cV fSopfiopco
7roAAa> 5 /cat SfxixArj 7rarovfi€Vov v<f> y iavrov /cat
avveXavvofJievov, <£dj8a> Sc davdrov rols /ca/cots" aVt-
arta raw e/cet aya#a>i> ififievovra. cVet to ye wapd
<j>VOlV TT)V TTpOS TO OajfJLCL TTJ faxy CFVfJb7TXoK7jV etvOLl
/cat ovvep^iv eKeldev av ovvlSois."
Ylodev; " €(f>rj 6 HaTpoKXeas.
" "QtI TCOV 7T€pl rjlJbds TTOlOoJV 6 VTTVOS 7)8lOTOV
€OTi. TTpojTa fJL€V yap alodrfoiv dXyrjSovos 7rdorjs 6
ofSewvoi Sta ttjv rjSovrjv rroXXco Tip ot/ceta) Kepavvv-
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cSat o^oSpdrarat. /cat yap 777009 rjSovrjv oi <f>t,Xoaa)-
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evheiv, /cat TrepifSoXds ipojfievcov rrpotevTai /cara-
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tt)v aVo tou p,avddvew /cat StaXeyeoOai /cat </>iXo-
oo(/>€lv rjSovrjv KaTaXap,f5dva>v 6 vttvos diroKXeUt,
1 Wyttenbach : rivos. 2 Duebner : 17.
3 <f>covas Kat rwas 6tp€is ayicov <j>aofidTtov <€^o^t€s> Clement.
4 Kal added by F. H. S.
6 Tr. : TroAAa.
6 Dobree : nam,
7 K€pavvvfjL€vr]v Wyttenbach.
318
FRAGMENTS : OTHER NAMED WORKS
beginning there is straying and wandering, the
weariness of running this way and that, and nervous
journeys through darkness that reach no goal, and
then immediately before the consummation every
possible terror, shivering and trembling and sweat-
ing and amazement. But after this a marvellous
light meets the wanderer, and open country and
meadow lands welcome him ; and in that place
there are voices and dancing and the solemn majesty
of sacred music and holy visions. And amidst these,
he walks at large in new freedom, now perfect and
fully initiated, celebrating the sacred rites, a garland
upon his head, and converses with pure and holy
men ; he surveys the uninitiated, unpurified mob
here on earth, the mob of living men who, herded
together in mirk and deep mire, trample one another
down and in their fear of death cling to their ills,
since they disbelieve in the blessings of the other
world. For the soul's entanglement with the body
and confinement in it are against nature, as you may
discern from this."
"And what may that be ? " asked Patrocleas.
" The fact that sleep is the most pleasant of our
experiences. In the first place, by reason of the
pleasure it brings, it extinguishes the consciousness
of any pain, as that pain is diluted by a large element
of what our constitution welcomes. Then it prevails
over all other appetites, however violent they may
be. Why, the sensual are impatient of pleasure when
sleep approaches, and as they surrender to it cast off
the embraces of those they love. But why should I
mention this, seeing that when sleep lays hold on us
it excludes even the pleasure of learning and discus-
8 Valckenaer : ^lAofiouaoraToi. 9 Gesner : on ov.
319
PLUTARCH'S MORALIA
rrjs fox^s ooorrep drro pevfjuaros Xeiov /cat fiadeos
viro<f)€po[j[,€V7)s ; rjSovr) Se Br) 1 rraoa p,ev locos ovoiav
e^et /cat <f>voiv dXyrjSovos 2 aTraXXayrjv, avrrj Se /cat
TravTOLTraoiv ovoevos yap eijcodev olov eTTirepTrovs
/cat KivryviKov irpooiovros, rj86fi€0a KaraSapddvov-
T€$. aAA' €TTLTTOVOV TIVOL /Cat KOTTCoSrj /Cat OKXrjpaV
eot/cev itjaipcov 3 vttvos SidOeoiv rjSiorov elvai* avrrj
S' iorlv ovx irepa rrjs rrpos ro crco/xa rrjv tpvx'rjv
ovvSeovorjs . xcopi^erou yap 4 iv rep KadevBeiv dva-
rpexovoa /cat ovXXeyofMevrj rrpos iavrrjv e/c rod
Siarerdodat rrpos to ocop,a /cat Sieorrdpdai rats'
aloOrjoeoi. kolLtoi Xeyovoi rives cos Karapbiyvvoi
p,aXXov 6 vttvos irpos to ocojjlcl rrjv ipvxtfv, ovk
opOtbs Xeyovres' avripbaprvpel yap rfj avaiodrjoia
/cat ipvxporr]TL /cat j3a/>et /cat cbxporrjri to ocop,a
Karrjyopovv rrjs ^vx^js e/cAeti/rtv p,ev orav reXevrrjorj
jjuerdoraocv S' orav KaOevSrj. /cat rovr iorl to
rrjv rjSovrjv rrocovv, arroXvois /cat aVdVai/Aa 5 rrjs
l l JV Xys> coorrep dxOos Kararcdefjievrjs /cat 7rdXiv
dvaXafjbpavovorjs /cat VTToSvopuevrjs . 6 <f)evyeiv yap
€OLK€ KOJJblSfj TO OCOfia OvTjOKOVOa 8pa7T€T€V€LV Se
KaraSapddvovoa. Sto dvrjoKovoi fiev eVtot fierd
rrovcov KadevSovoc Se /xe#' rjSovrjs arravres' ottov
jitev yap drr opprjy vvrai Travrdnaoiv 6 Seofios, ottov
S' €v8l8cool /cat ^aAarat /cat yiyverai fiaXaKcorepos,
olov dfipbdrcov d<f>i€fj,€vcov rcov 7 alodrjoecov napaXvo-
1 8e Mj Wyttenbach : 8* 178c.
2 T17V r^j dAyiySovos Clement.
3 Wyttenbach : igaipcov.
4 V faxv added by A.
5 Wyttenbach : airoXavaiv kox avdrravXav.
320
FRAGMENTS : OTHER NAMED WORKS
sion and philosophy, as its smooth deep current bears
the soul away ? Again it may be true that every
pleasure is in nature and essence relief from pain a ;
it is certainly true of the pleasure of sleep. We find
pleasure in falling asleep, although there is no access
of any external pleasurable stimulus ; no, sleep is,
it would seem, the height of pleasure because it re-
moves an oppressive, wearisome, fatiguing condition,
and that condition is no other than the one that binds
the soul to the body. For in sleep the soul is dis-
sociated, as it retires and concentrates upon itself,
having previously been extended to fit the body and
dispersed through the organs of sense. 6 There are,
to be sure, those who claim that sleep causes the
soul to be more fully commingled with the body,
but they are mistaken. The body gives evidence to
the contrary, witnessing by its lack of sensation, its
coldness, its heaviness, and its pallor, that the soul
leaves it temporarily in sleep just as it abandons it
in death. This is what causes the pleasure of sleep —
the soul's release and respite, when it lays down its
burden, as it were, later to take it up and shoulder it
again. For it would appear that, whereas in dying
the soul escapes from the body altogether, in falling
asleep it only plays truant. That is why death is
sometimes accompanied by pains, but sleep invariably
by pleasure. In the one case the bond is completely
snapped ; in the other it gives and is slackened off
and becomes easier, when the knots are, so to speak,
° Timon accepts, at least for the sake of his argument, the
Epicurean view of pleasure.
6 C/. Aristotle, frag. 10 b Ross, Walzer, 60 Rose.
8 Wyttenbach : aTrobvon&njs.
7 Wyttenbach : ofjifLarajv d^at/LMiTcov.
321
PLUTARCH'S MORALIA
fl€VOJV KOLL 7TpOL€fl€VCOV TTJV 7T€pl TO GCOfJLa TTJS i/wYTfc
evraoiv.
" Etra noos," €i7T€V 6 HarpoKAeas, 2 " ou 8vo<f>o-
podjjbev ov8 y dXyovpuev ey prjyo pores ; "
HcDS' oe, e(prj o i ifjbcov , K€LpofJb€vajv (lev aioua-
verai kov<J>6t7)tos rj K€(f>aXrj /cat paoTtbvrjs , KOfJLoov-
tcov 8e fiapvTrjTos aiodrjoiv ov irdvv irapel^v ; /cat
Xvdivres puev e/c SeofMcov tJ8ovtcu, SeSejjievoi S' ou/c
dAyouat; /cat tocos' iiretoevexdev i£ai<f)vr)s ovfjL7rooicp
rivl ovvrjp€(f)€L 3 Oopvfiov /cat Kporov v</S f]8ovrjs
eTTOLTjoe, irporepov 8e to dXafJL7T€S eSd/cct /Lt^ evo^Aetv
ftrySe Au7r€tv T17V oipiv; ev yap clLtiov, d> <£tA€, 4 tov-
tojv dnavTCOv, otl to) 5 7rapa <f>voiv to /card jJUKpov
ovvrjOrf /cat ovvTpo<f)ov inoUc ttjv aiodrjoLV, ooot€
fjurj ndvv 8vox€paiv€iv irdoxovoavy aTraWayeio'qs 8e
/cat [jLeTa^aXovorjs €ts ttjv <f>voiv } (fyacveTCu 7rap€V-
dvs 7 Tip ot/ceta) TaAAorptov /cat too rj8ojJb€vcp to
Xvttovv otl 7rapfjv* fiapvvov. ovtoo 8r) /cat ttjv
ifwyTjv Tjj irpos tcl dvrjTa Trddrj /cat p>€pr) /cat opyava 9
Koivojvla to rrapa <j>voiv /cat dXkoTpiov ov ttolvv
8ok€l niit^iv vtto /za/cp&V ovvqOeias' aladdverai 8e
paoTcbvrjs /cat KovcfroTrjTos 11 /xe#' rj8ovfjs d<f)L€/Jbevr] 12
TCOV 8id TOV OOJfJLCLTOS €V€py€lO)V €K€IVCLIS ydp
ivoxXeiTai /cat irepl e/cctVas €/c7rovetrat /cat oV
€K€ivcov lz oxoXfjs Setrat /cat dVa7rai;cr€a>S' * a S' clvtt)
Ka6* avTTjv ivepyet /card <f>voiv t to oKoirelv dec ti
1 Wyttenbach : iv ttololv.
2 Duebner : narpoKXcvs.
3 rtvi avvrjpefaZ added by F. H. S. from Clement ; see p. 306.
4 Wyttenbach : aJ^eiAe.
6 Wyttenbach : to. 6 Hartman : ovvydes.
7 Duebner (or cvOvs) : yap €vdvs.
8 Kai omitted by F. H. S. after 7raprjv.
322
FRAGMENTS : OTHER NAMED WORKS
undone and the senses unfasten and throw off the
strings that strain the soul to the body."
" Then how is it," said Patrocleas, " that we feel
no discomfort or pain when awake ? "
"And how is it," retorted Timon, " that the head
has a sense of lightness and relief when the hair is cut,
but affords no sensation whatever of heaviness while it
is long ? And why do men released from fetters feel
pleasure,* but no pain when wearing them ? Why do
lights suddenly brought into a shadowy banqueting
hall give pleasure and cause a stir of applause, where-
as the dimness did not previously seem to trouble
or pain the eyes ? There is a single reason, my dear
friend, for all these facts : gradual change accustomed
and habituated the seat of sensation to an unnatural
condition, so that it did not feel any actual discomfort
at what it was enduring, but on its being freed and
reverting to nature it immediately recognizes the pre-
vious burdensome presence of what was alien along-
side what was natural, and of painful feeling alongside
pleasurable. Similarly, you see, with the soul : in
its association with mortal limbs, organs, and affec-
tions, that which is unnatural and alien to it seems,
because of long familiarity, not to be at all oppressive ;
yet it has a feeling of relief and lightness, accompanied
by pleasure, on release from its bodily activities. It
is by them that it is harassed, on them that it wears
itself out, from them that it needs rest and relaxation.
But where its own natural activities are concerned —
° Cf. Plato, Phaedo, 60 b-c.
* Kal Spy ava omitted by S.
10 Gesner : p.iKpds.
11 Gesner : pacrrcjvr) Kal kov^ottjti.
12 Gesner : tyiciievrj. 13 Tr. : cWvt??.
323
PLUTARCH'S MORALIA
/cat Xoyi^cadat, /cat fMvrjfMOV€V€LV /cat decopelv, irpos
ravra arpvros ion /cat d/cdpcaro?. /cat yap 6
Kopos kottos iv r)8ovats eoiKev elvai rep puerd 1
acofiaros n rr)v i/wxyv rracr^etv, inel 7Tpos ye ra?
avrfjs 2 rjoovas ovk aTrayopevei. 3 GVnireirXeypuevr]
8e, a>G7T€p elpryrai* rtp acjfjbart ravra ra> 'OovGGei
TTenovdev <bs yap iiccwos rep ipivetp 7Tpoo<f>vs etxero
Kal 7T€pi€7TrVGG€V OV 7TO0a)V OuS' dyaTTCJV €K€LVOV,
dXXa SeSiobs vrroKeLpbevrjv rr)v XapujSStv, ovrcos
€olk€v r) faxr) rov ocopiaros 5 ex^Gdav /cat Trepnre-
irXix^ai oV evvoiav ouSe/xtav airov /cat x^P lv > dAA'
oppcooovoa rod davdrov rrjv dSrjXorrjra*
Kpvijjavres ydp <=x ovcTl Beol fiLov dvOpdyrroiGi
Kara rov Gotf>6v 'HoioSov, ov GapKivois rtol ocGfiois
irpos to Gwjxa rrjv ifwx^jv Kararelvavres, dAA' eva
o€Gfj,dv avrfj /cat puiav <f>vXaKr)v p,rjxavrjGdp,€VOL /cat
irepifiaXovres , rrjv dSrjXorrjra /cat drriGrlav rcov jLterd
rrjv reXevrrjv inel rrjv ye TretGdeiGav, ocra dvOpd)-
ttovs 7T€pip,eveL reXevrrjoavras /ca#' 'HpaKXeirov,
ovoev av /caracr^ot.
2TPQMATEI2
It does Eusebius no credit that he was taken in by the
ascription to Plutarch of a puerile compilation from which
he quoted in order to discredit Greek philosophy. Its char-
1 ? fl€T<Z rov.
2 Wyttenbach : re ras avras.
3 Wyttenbach : ov Karqyopovoi.
4 eipicrrj Wyttenbach.
5 rov adjfiaros added by Hense.
6 Tr. : elScoXorrjra,
324
FRAGMENTS : OTHER NAMED WORKS
always to be inquiring, reasoning, remembering, or
contemplating — there it is indefatigable and insati-
able. Satiety (koros) seems indeed to be nothing but
a wearying (Jcopos) in pleasures, because the soul
suffers when associated with the body. Where its
own pleasures are concerned, the soul does not flag.
But being entangled, as has been said, with the body,
it is in the same case as Odysseus. Just as he clung
tightly to the fig-tree, a clasping it, not out of any love
or affection for it, but in fear of Charybdis that lay
below him, so it would seem that the soul clings to
the body and embraces it, not through any kindly
feeling or goodwill towards it, but in horror of death's
uncertainty. ' For the gods keep life concealed
from human ken/ as that wise man Hesiod says. &
They have not strained the soul tight to the body by
any bonds of flesh : the one bond they have contrived
for it, the one prison in which they have confined it, is
our uncertainty about what follows death, and our
unwillingness to believe. For if a soul were confident
of all that, in Heraclitus's words, ' awaits men who
have met their end,' e there is nothing that could
hold it." d
A PATCHWORK
acter is not over-harshly described by Diels, Doxographi
Graeci, 156 f The greater part of it he shows to be originally
derived from Theophrastus 's <bvau<ai Adf at, and it preserves
° Odyssey, xii. 432. The same comparison is found at Be
Tranquillitate Animi, 476 b.
b Works and Days, 42.
c Diels-Kranz, Frag. d. Vorsokr. 22 b 27.
d This may have been suggested by Plato, Cratylus, 403.
325
PLUTARCH'S MORALIA
in its garbled way some elements from that work not otherwise
known, particularly concerning Anaooimander (cf. ibid., 132-
144), Into this original stratum it inserts, after the para-
graph on Democritus, brief accounts of Epicurus and Aris-
tippus. No. 62 in the Lamprias Catalogue is Srpco/xarcts
loTopiKol </cat> TTovr\TiKoL This may be identical with the
book used by Eusebius, since that catalogue contains other
spurious works. On the other hand, if there was a genuine
work of this name, it may have suggested the ascription to
Plutarch of this forgery.
The title Srpw/xarets/or a Miscellany was known to Aulus
Gellius (praef. 7), possibly from a work of that name com-
posed in the time of Trajan by Caesellius Vindeoc. The word
is otherwise known in the sense of" bed-coverings," and its
use for a Miscellany is explained by supposing such coverings
to have been of patchwork or otherwise variegated.
K. Mras, Wiener Studien, locviii (1955), pp. 88 ff., who
maintains that the miscellany comprised notes made by Plu-
*179
Eusebius, Praeparatio Evangelii, i. 7. 16.
Tovrco 8 y av eiipois ovp,<f)U)vovs /cat tovs irXel-
arovs twv Trap ''EAA^cti (^lXogo^ojv, cov iya) aoi
TOLS 7T6/H apX&V 86£aS K(U TOLS TTpOS oXXrjXoVS Sta"
ardoeis /cat 8ia(j>cjvias y €K aroxavpLcbv aAA' ovk diro
KaTaXrjfacos 6pfJbrj0€iaas, air 6 tcjv UXovrdpxov
TiTpajpuarecov IttX rod irapovros e/c^cro/xat. av 8e
p/rj TTdpepyajs , vxoXfj 8e /cat puera Xoytapbov dea tcjv
SrjXovpuevcov rrjv rrpos aAA^Aous" oidoraoiv .
1. ©aA^ra irptorov rrdvrayv (f>aolv dpxty T & v
oX(dv VTTOGT'qaaadaL to xiScop* i£ avrov yap etvai ra
Travra /cat els avro ^a)petv (2) p,ed y ov 'Avaijl-
° Of Chios (the Stoic) according to the mss., of Ceos (the
326
FRAGMENTS : OTHER NAMED WORKS
tarch for his own use, argues that Eusebius also took from
the same source without acknowledgement, contrary to his
usual practice, a passage on Ariston, a P.E. xv. 62. 7-13. He
bases his argument on the structure of Eusebius* work and
on a quotation from Homer common to both places. He does
not seem to me to establish more than a bare possibility, and
as the passage does not resemble the acknowledged extracts
in style, I do not think it justifiable to print it here.
It need hardly be said that these extracts must be ap-
proached with extreme caution. To consider what truth can
be found in them would go beyond what is reasonable in this
edition. The non-specialist reader may be referred for a
general orientation to G. S. Kirk and J. E. Raven, The Pre-
socratic Philosophers {Cambridge, 1957), or to W. K. C.
Guthrie, History of Greek Philosophy {Cambridge, 1962).
I have been chary of admitting into the text conjectural
emendations, which may restore historical truth rather than
the wording of the compiler.
*179
You would find most of the Greek philosophers
agreeing with this {i.e., that the world is a product of
chance). I will now set out, from the Patchwork of
Plutarch, their opinions about the origins of things
and their differences and disputes, which arose from
guesswork and not from a grasp of truth. You must
not take it lightly, but devote time and thought to
observing the disagreement among them in the
views here expounded.
1. They say that Thales was the first man to sup-
pose that the origin of all things is water, arguing
that everything came from it and passed into it ;
(2) h and that after him Anaximander, who had been
Peripatetic) according to Mras ; perhaps a conflation of the
two, who were confused by the 2nd century a.d. at latest.
6 Diels-Kranz, Frag. d. Vorsokr. 12 a 10.
327
PLUTARCH'S MORALIA
fiavSpov, QdX-qros kraipov yevofievov, rd arreipov
<f>dvai rr)v iraoav alriav tyeiv rrjs rov rravros yeve-
G€0)s re Kal <f)0opas* e£ ov S77 cf>rjoi rovs re ovpavovs
OLTTOKeKpLadaL, KCU KdOoAoV TOVS airCLVTCLS dlTeipOVS
ovras Koopuovs. diree\>rp>aro 8e rrjv <f)6opav yiyve-
crdat Kal ttoXv irporepov rrjv yeveoiv i£ aireipov
alebvos dvaKVKXovpuevajv Trdvrojv 1 avrcov.
'Ynapxecv he <f>y)oi rep fiev ox^clti rr)v yrjv
KvXivhpoeihrj, eyeiv he. rooovrov fiddos ooov dv e'lrj
rpirov TTpos to rrXdros* <f>rjol he to 2 €k rov dihiov
yovifiov Oeppbov re Kal ifjvxpov 3 Kara rrjv yeveoiv
rovhe rod Koofjuov aTTOKpidrjvai, Kal riva €K rovrov
<f>Xoyos G<f)aipav TrepiepvrjvaL rep 7repl rrjv yrjv depi
d)s rep hevhpcp <f>Xoi6v, r)s* drToppayeiorjs Kal els
rtvas aTTOKXeiodeiorjs kvkXovs vrroorrjvai rov tjXlov
Kal rrjv oeXrjvrjv Kal rovs dorepas. en cfrrjolv on
Kar dpxds e£ dXXoeihcov £,tpojv 6 avBpamos eyev-
vrjOrj, €K rov rd puev dXXa he* eavrwv ra^v vepueodai,
puovov he rov dvdpojirov rroXvxpoviov helodai ndrj-
vrjoeajs* hid Kal Kar 9 dpxds ovk dv rrore roiovrov
ovra htaowOrjvai. ravra puev ovv 6 ' Ava£ Lpuavhpos.
3. *Ava£ tpievrjv he <f>aoc rrjv rdv oXojv dpxty
rov depa elrrelv, Kal rovrov etvai rep puev pbeyedet, 5
1 ? irdvrajv tcDv, cf. Marcus Aurelius, ii. 14. 5, Txavra. ef dihiov
6fjLO€i$T] dvaKVKXovjji€va. Heidel would omit ttovtwv.
2 he rt Diels. 3 yovifiov depfiov re Kal tpvxpov Mullach.
4 fjarivos other mss. 5 neyeOet Zeller : yevei.
a The words ovpavos, " heaven," and koo/jlos, " world," are
ambiguous. Probably the writer understood by kooilos any
system like that in which he supposed himself to live, con-
sisting of earth, air, and celestial bodies enclosed by an
outer shell, the ovpavos, or " heaven." The problems of the
44 innumerable worlds " are lucidly discussed by W. K. C.
Guthrie, History of Greek Philosophy, i, pp. 106-115.
328
FRAGMENTS : OTHER NAMED WORKS
his associate, said that " the Infinite " was solely
responsible for the coming-to-be and the passing- away
of the universe. Anaximander states that the various
heavens have been secreted out of this Infinite, as
more generally have been all the worlds, which are
infinite in number. ° He declared that passing-away
and (much earlier) coming-to-be take place as they b
all repeat a cycle from infinite time.
He says that the earth is cylindrical in shape, and
has a depth such as to be a third of its breadth. He
says that what is generative of hot and cold from the
eternal was separated off c at the coming-to-be of
this world, and that from this a sort of ball of flame
grew round the air surrounding the earth, like the
bark round a tree. When this had been torn off and
shut up in certain rings, the sun, moon, and stars d
came into existence. Further he says that originally
man was born from animals of a different species, his
reason being that whereas other animals quickly get
their own food, man alone needs a long period of
suckling. So that, if he was also originally so consti-
tuted, he would not have survived. So much for
Anaximander/
3/ They say that Anaximenes said that the origin
of all things is the air, and that it is infinite in extent,
6 As the text stands, " they " seems to mean the worlds ;
but a very easy change would give the meaning " as all
things recur identically in a cycle. 1 '
c A small and probable change gives " something genera-
tive of hot and cold was separated off from the eternal."
d Including the planets.
e On whom see C. H. Kahn, Anaximander and the Origins
of Greek Cosmology (1960), C. J. Classen, Hermes, xc (1962),
p. 159, M. C. Stokes, Phronesis, viii (1963), p. 5 : references
to earlier literature will be found there.
/ Diels-Kranz, Frag. d. Vorsokr. 13 a 6.
329
PLUTARCH'S MORALIA
aireipov, rats 8e nepl avTov ttolottjolv (Lpiafjudvov
yevvaoOai re iravra Kara riva ttvkvojoiv tovtov
Kal irdXiv apaiuxjw. rrjv ye pur)v kivtjoiv i£ altbvos
V7rdp)(€W 7TlXoVjJL€VOV 8e TOV CL€pOS, TTpCOTTJV yey€"
vfjoBai Xeyei rrjv yrjv, 7rXaTelav fiaXa* 816 Kal Kara
Xoyov avrrjv erroxeloBai rep depi. Kal tov rjXiov Ka
Trjv oeXrjvrjv Kal tgl Xot7ra darpa ttjv ap\r)v T7 )$
yeveoeojs e/c yrjs eyeiv drro^alveTai yovv tov rjXiov
yrjv, 8cd 8e ttjv o^elav Kivqoiv Kal pudX* LKavcas 1
OepfiOTTjTa 2 Xafielv*
4. lELevo<})dvris S* 6 KoXo<f>d)VLOS, I8iav rivd 686v
7T€7rop€vp,dvos Kal TraprjXXaxvZav irdvras tovs rrpo-
eiprjfievovs, ovTe yeveoiv ovre <f>6opdv drroXeiTTei,
aAA' elvai Xeyei to ttolv del ojjloiov el yap ylyvovro
tovto, <f)rjOLV, dvayKalov Trpo tovtov pur] elvai ' to
fir) ov S' ovk dv yevoiTO ot5S' dv to pur) ov iroirjoai
tl ovt€ vtto Tov pufj ovtos yevovr dv tl. drTO<j>ai-
veTai 8e Kal Tas aloOrjoeis ifjev8els, Kal KadoXov
ovv avTals Kal avTov tov Xoyov 8iaf$dX\ei. dno-
<j>aiveTai 8e Kal ra> xpovco KaTa</>epopLevrjv ovvextbs
Kal /car' oXiyov ttjv yrjv els ttjv OdXaooav yoypelv.
</>rjol 8e Kal tov rjXiov eK pUKpwv Kal rrXeiovajv ttv-
pi8la)v 4 ddpoli^eoOai. drro^aiveTai 8e Kal 7repl Oecov
d)S ov8epuas rjyepbovias ev avTols ovorjs' ov yap
oglov 8eG7Tot ) eodai Tiva twv 8ea>v, e7Ti8elo6ai T€
[jbrjSevos avTcov p,rj8eva p,rj8 y oXws* aKoveiv 8e Kal
1 €ik6t<x)s Toup.
2 depnoTTjTa or dcpfjLorrjTos one late MS. : BeppLorar^v the rest.
d€pfif]v ravrr)v Diels.
330
FRAGMENTS : OTHER NAMED WORKS
but definite in its qualities ; and that all things are
generated by a kind of condensation, and contrary
rarefaction, of this air. Change, however, existed
from all time. And he says that when the air was
compressed the earth came into being first ; it is very
broad and accordingly rides upon the air ; and the
sun and moon and other stars have the origin of their
coming-to-be from earth. At any rate, he declares
that the sun is earth, but that through its rapid
motion it acquired heat quite adequately . a
4. 6 Xenophanes of Colophon, having taken his own
way, which was distinct from that of all the philo-
sophers previously mentioned, does not admit either
coming-to-be or passing-away, but says that the sum
of things is always the same. For if it should come-
to-be, he says, necessarily it would not exist previ-
ously. But what does not exist would not come to
be nor could it make anything, and nothing could
come into existence as a result of it. He declares,
too, that the senses are deceptive, and entirely im-
pugns reason itself along with them. And he de-
clares, too, that in the course of time the earth is
continually and gradually carried down to join the
sea. He says also that the sun is formed by the
collection of a large number of small fires. And his
account of the gods is that there is no supremacy
among them, since religion forbids that any god
should have a master, and none of them lacks any-
thing in any way whatever. They hear and see as a
a Anaximenes believed the heavenly bodies to be fiery.
This sentence may be due to confusion with Anaxagoras,
whom it fits. 6 Diels-Kranz, Frag, d. Vorsokr. 21 a 32.
3 kIvtjgiv before Xafieiv omitted by Zeller : kolvolv Diels.
4 Toup : 7Tvpla>v.
331
PLUTARCH'S MORALIA
opav KadoXov Kal [irj Kara pepos. dirotfyalverai 8e
/cat rr/v yrjv arreipov etvai /cat Kara 1 rrav p,epo$ 2 psr]
TrepUx^adai vtt* depos* ytyveadat 8* arravra €K yfjs*
rov 8' ijXiov (f>rjai /cat ra dorpa e/c r&v vetfrtov
ylyveoOai.
5. Happev^s 8* 6 'EAeaT^s, eratpos Sevo^a-
vovs, a/xa p,ev /cat rcov rovrov Soijcbv dvreiTOvr\aaro ,
ajLta Se /cat rrjv evavriav evexeiprjoe ardoiv. dlStov
fji€v ydp to irav /cat aKivr^rov diro^aiverai /cara 3
rrjv rcov Trpaypudrajv dXrjdeiav elvai yap avro
pbovvov* fiovvoyeves re /cat drpepbeg r)8* dyevrjrov
yeveoiv 8k rcov /ca#' viroXrufjiv xfjev8rj SoKOVvrcov
elvac /cat ra? alodr]oeis e/cj8aAAet €/c r^s* dXrjdelas*
(^at 8* ort, et rt 7rapa ro ov V7rdpx€t, rovro ovk
ear iv ov, ro Se fir) ov iv rots 6'Aot? ovk eonv. ovrojs
oSv ro ov dyevrjrov arroAetVet, Ae'yet Se rrjv yrjv
rod 7tvkvov Karappvivros depos 5 yeyovevai.
6. TLrjvwv S* o 'EAeaTTjs" tStov fiev ov8ev e^edero,
8i7]7r6pr)G€ Se rrepl rovrcov errl 7rXelov.
7. ArjjjLOKpiros 8' o 'AfiSrjplrrjs U7reaT7]craTO to
7raV arreipov Sta to pbrjSafiajs vrro rivos avro 8e8rj-
pLiovpyrjoOat,, eVt Se /cat dfJierdfiXrjrov avro Ae'yet •
/cat KadoXov, olov ro irav eon, prjrcos eKriderai,
p,rj8ep,Lav dpx?]v *X €tv T( * s> atTtas 1 toji> ruy ytyvo-
fjbevojv, dvaidev 8' oAojs 1 e£ direipov xpovov rrpoKar-
ex^odai rfj dvay/crj irdvff drrXws ra yeyovora /cat
1 Kara] to /carta Diels.
2 Brandis places /card irav fiipos after /X17 ; perhaps it be-
longs after &4pos.
3 Kal before /card deleted by Duebner.
4 ovAov Parmenides.
5 acpos deleted by Patin.
332
FRAGMENTS : OTHER NAMED WORKS
whole and not with part of themselves. He declares,
too, that the earth is without limits and is not sur-
rounded by air on all sides, and that all things come
from earth. But he says that the sun and the stars
come from the clouds.
5. a Parmenides of Elea, Xenophanes' associate,
appropriated his doctrines but simultaneously main-
tained the opposite position. On the one hand he
declares the sum of things to be eternal and unchang-
ing, if we keep to the truth of the facts ; for it is
Alone, unique, unshaken, and unborn. b
He says that coming-to-be belongs to the things
that appear to exist through false supposition, and
he expels the senses from reality. He says that if
there is anything besides what exists, it is not exist-
ent. But the non-existent has no place in the whole
of things. So he concludes that what exists did not
come to be. But he says that the earth came into
being when the dense air was precipitated.
6. Zeno of Elea put forward no views of his own,
but argued further on these matters.
7. c Democritus of Abdera supposed that the sum
of things is infinite because it certainly has not been
fashioned by anyone. Further he says that it is
immutable. And in general he explicitly explains
the nature of the sum of things. He says that the
causes of present events have no beginning and
that absolutely everything that was, is, and shall be
is completely determined previously by necessity
° Diels-Kranz, Frag. d. Vorsokr. 28 a 22.
b A misquotation, also met in the parallel version of
Agtius, of Parmenides b 8. 3-4 (Diels-Kranz).
9 Diels-Kranz, Frag. d. Vorsokr. 68 a 39.
333
PLUTARCH'S MORALIA
iovra /cat iaofjueva. tjXlov Se /cat oeXi]vrjs yiveoiv
(f)7)GL kolt tSt'av <j>ip€odai ravra jJL7]8€7rco to irapd-
7T0LV €X OVTCL ^pfJ/fjV (j>VOLV fJLTjSe fJLTjV KddoAoV XoLfJL-
Trporrjra, 1 tovvolvtiov 8* ifjajfJLOLOjpLevqv rfj nepl ttjv
yr\v <f>v<J€C yeyovivai yap eKarepov tovtwv irporepov
€rt /car* totai> VTTofioXrjv riva kogjjlov, varepov 8e,
pbeyeOoTTOiovfievov rod irepl tov rjXiov kvkXov, iv-
a7ToXrjcf>dfjvai 2 iv avrco to irvp.
8. ^TTiKovpos Neo/cAeous" 'Adrjvcuos rov irepl
Oecov rvcf)ov Treiparou /caraoreAAetv aAAa /cat ov8iv i
cf>rjai, yiyverai e/c rod p/rf ovtos' on to tt&v act
tolovtov rjv /cat carat toiovtov otl ov8ev £evov iv
tu) iravTL aVoreAetTat irapd tov r\8t] yeyevrjpuevov
Xpovov aTT€ipov otl irdv ioTL ocbp,a, /cat ov p*6vov
ap,€Tdf$Xr]Tov dXXd /cat dneLpov otl tzXos tojv dya-
da>v rj 3 rjSovrj,
9. *ApioTi7TTTOS 6 K.vprjvaios TeXos dyadcov ttjv
rj8ovr]V kclkwv 8e ttjv dXyr)86va' ttjv 8' dXXrjv <f>v-
oioXoyiav irepiypdfeiy puovov dxfceXiptOv etvcu Xeycov
to ^rjTelv
OTTL TOt iv pb€ydpOLOL KCLKOV T dyadoV T€ T€-
TVKTGLL.
10. 'E/XTreSo/cA^? o ' AKpayavTtvos orot^cta t4o-
oapa, 7rvp, v8a)p, aWipa, youav air lav* 8e tovtwv
<f)lXlaV /Cat V€lKOS' €/C TTpOJTTjS <f>7)ol T7JS TWV OTOL-
1 Diels : \a[nrpor6.Tt]v (retained by Kranz, Mras).
2 ivairoX^i^d'fjvai mss., but corrected in some.
3 17 added by Diels. 4 ? atria Kranz.
Epicurus rejects the view that the heavenly bodies were
formed separately from the world, Diogenes Laertius, x. 90.
5 This suggests that the sun and moon were first formed
334
FRAGMENTS : OTHER NAMED WORKS
from infinite time past. He affirms an independent
birth of the sun and the moon. a They were borne
along without yet possessing any heat whatsoever or
indeed any brightness at all, but having on the con-
trary a nature resembling that of the earth. For they
had come into existence still earlier, each of them at
an independent laying of the foundation for a world b ;
later when the sun's orb increased, its fire was en-
closed in it.
8. Epicurus, son of Neocles, an Athenian, tries to
suppress the nonsense talked about gods. Moreover
nothing, he says, comes to be from what does not
exist. He says that the sum of things always was
and will be as it is ; that nothing strange is produced
in the sum of things that has not occurred in the
infinite time that has already been ; that everything
is corporeal, and is not merely immutable, but also
infinite ; that the supreme good is pleasure.
9. c Aristippus of Cyrene says that the supreme
good is pleasure, the supreme evil pain. He rejects
all natural science, saying that there is no use in
inquiring about anything but what
Is fashioned good or bad within your halls. d
10. e Empedocles of Acragas gives four elements,
fire, water, air, and earth. Responsible for them are
Love and Strife. He says that the air, separated off
in abortive worlds and later taken up into ours. But if
Koafiov has been misplaced, the original sense may have
been that their " foundations " were laid before the beginning
of our world, and that they were later built up in it to their
present size.
Fragments 159 a, 144 Mannebach, 1 b 19 Giannantoni.
d Odyssey, iv. 392. Cited by Plutarch, Mor. 122 d, 1063 d,
and in Eusebius, Praepar. Evang. xv. 62. 11.
• Diels-Kranz, Frag. d. Vorsokr. 31 a 30.
335
PLUTARCH'S MORALIA
Xeiayv Kpdoeojs drroKpiOevra rov depa TrepixvOfjvai
kvkXo)' fiera 8e rov depa to irvp eK8pap,6v teal ovk
e\ov iripav x<*>pav avay eKTpexetv vtto 1 tov rrepl rov
depa rrdyov. elvai 8e kvkXoj rrepl tt)v yrjv <f)epo-
jxeva 8vo r)p,io<f>aipia, to fxev KadoXov rrvpos to 8e
fiiKTov i£ depos kol dXiyov rrvpos, orrep (Herat tt)v
vvKTa elvai. ttjv S' dpxfy ttjs Kivrjoeojs ovfM^rjvai
and tov TeTVXf]Kevai /caTa 2 tov dOpoiapLov emfipi-
aavTOS tov rrvpos. 3 6 S' rjXios t^v <f>voiv ovk eoTi
rrvp aAAa tov rrvpos dvTavaKXaois opuola ttj d<f> 9
iiharos yiyvop,€vr). oeXijvrjv 84 (fyrjoi avoTrjvai KaS*
iavTTjv €K tov drroXei<j>devTos* depos vtto tov rrvpos*
tovtov yap rrayrjvac Kaddrrep kol ttjv ^aAa^av to
§€ <f)Ct>S aVTtjV €X €lv5 ^ L7TO ro ^ yXlOV. TO S' 7}y€[JbO-
vikov ovr iv K€<f>aXrj ovr iv 0a>paKi dAA' iv
atfiaTC odev Ka0* o tl av fiepos tov owpuaTOS TrXeiov
77 rrapeoTrapfjLevov, olerat* fear' £k€lvo rrpoTepelv
tovs dvdpdynovs.
1 1 . Mr)Tp68a)pos 6 Xtos* dL8iov elvai <f>r)oi to rrav,
oti, €L fjv yevrjTov, €/c tov [ir) ovtos av r\v arreipov
e, oti atOLOv ov yap ex^tv apx^jv ouev ijpgaTO
ovoe rrepas ovoe TeAevTrjv. aAA ovoe Kivrjoeojs
jj,€T€X€W to rrav Kivelodai yap d8vvarov p,r) fiedi-
OTajJuevov fxedtOTaoOai S' dvayKalov t\toi els TrXrjpes
rj els K€v6v. TrvKvov/Jievov 8e tov depa rxoielv ve-
1 Kranz suggests adding Karexoficvov before vtto.
2 Kara] Kara ri Diels.
8 impptoav ro rrvp Bernardakis.
4 airo\€i<f>0€vros one important ms. (A) : aTroX^divros the
rest. 5 €X €LV AH : ax*™ the rest.
6 to rjyefiovLKov omitted by Bernardakis before oUrai, which
Diels deletes as well.
a Since mist was regarded as a form of air, air was thought
SS6
FRAGMENTS : OTHER NAMED WORKS
from the original mixture of the elements, flowed
around to encircle them ; and after the air the fire
ran out, and finding no other place, ran out upwards,
to a position below the crystallized mass of the air.°
And there are two hemispheres, revolving round the
earth, one entirely of fire, the other a mixture of air
and a little fire : the latter he thinks to be night.
The origin of their motion came about by a chance
effect, when the fire weighed down heavily as a result
of its concentration. The sun is not in reality fire,
but a reflection of fire like that which comes about
from water. The moon, he says, had its independent
origin, by the action of fire, from the air that was left
behind. For it was solidified, just as hail is. But the
moon gets her light from the sun. The centre of
command in the soul is not in the head nor the chest,
but in the blood. Hence, in whatever part of the
body it is diffused in greatest quantity, it is in that,
he thinks, that men excel.
II. 5 Metrodorus of Chios says that the sum of
things is eternal, because if it had a birth, it would
come from the non-existent, and that it is infinite
because it is eternal, since it has no beginning from
which it started, nor any limit or end. Nor does the
sum of things have any movement ; it is impossible to
move without change of place, and change of place
must be either into what is occupied or into what is
empty. When the air is condensed it forms clouds,
to be capable of freezing, as mist does ; hail was evidence
that air could become solid.
6 Diels-Kranz, Frag, d. Vorsokr. 70 a 4. He was a pupil
of Democritus.
c Zeller, Philosophie der Griechen, i, p. 1186, marked a
lacuna here ; at some stage there must have been a longer
text, but not in Eusebius (so Mras) and perhaps not in Ps.-
Plutarch.
337
PLUTARCH'S MORALIA
tj>eAas, etra vScup, o /cat /cartov inl tov rjAiov
ojievvvvai, avrov /cat tto\iv apcuovfievov i£d7TT€G0cu'
XP^vco 8c irtfyvvodai rco $rjp<p tov rjAiov /cat wotelv c/c
tov Xafinpov vScltos doTepas, vvktcl re /cat rjfxepav
€K Trjs ofSeveoJS /cat i£dn/j€a)s /cat KadoAov tols c/c-
Aeti/jcis oLTTOTeXelv.
12. Aioyevrjs 6 ' AttoXXcovlolttjs depa 1 v^tWarat
(7Tot^€tov Kiveiadai Sk ra Trdvra drreipovs t etvai
TOVS KOO/AOVS. /COajLtOTTOtet 8' OVTOJS' OTL TOV TTOLV-
TOS KLVOV[M€VOV /Cat fj jLt€V dpOLLOV fj 8e TTVKVOV
yiyvo/xevov, ottov ovveKvprjoe to ttvkvov, ovoTpo-
<f>rjv 2 7roir}crai, /cat ovtqj tcl Aot7ra 3 /cara tov auTov
Aoyov Ta Kov<f>oTaTa ttjv dvco Tatjiv Aa/JcWa tov
i^fAtov dVoTcAccrat.
1 acpa one MS. : aWipa.
338
FRAGMENTS : OTHER NAMED WORKS
then rain, which descends on the sun and puts it out.
When the air is rarefied again, it catches fire. In time
the sun is solidified by the dry stuff (?) and makes stars
out of the bright water, and causes night and day and,
in general, eclipses by being put out and taking fire.
12. a Diogenes of Apollonia supposes air to be the
elemental substance. Everything is in motion, and
the worlds are innumerable. His cosmology is as
follows. He says that the whole was in motion and
became rare in some places and dense in others, and
where the dense came together it formed an aggre-
gate, and thus the rest happened in the same way,
while the lightest elements, taking a position up above,
formed the sun.
a Diels-Kranz, Frag. d. Vorsokr. 64 a 6.
2 GVGTpo<f>7)v] ? (jvarpa<f>kv yr\v Diels : r^v yrjv avorpo(f>j}
Kranz. 3 Xonrd- kqX Duebner.
339
OTHER FRAGMENTS
PLUTARCH'S MORALIA
180
Aelian, frag. 108 (Suidas, s.vv. iyywvios, 'Ioprtos, MaiKrjvas).
'Ev rep ovvheiiTVCQ 1 tco rod Mat Kiq va r/xx7T€^a
iyycovios rjv vtto rfj /cAtata to fjueyedos fieyiarr] /cat
/caAAos ajLta^os. /cat ota et/cos hrr\vovv dXXot dXXaj^
a\)TT]V* 6 Se 'Idprtos", 2 ovk eyoyv o tl Trap iavrov
Teparevaacrdcu* aiyr]s yevojJLevqs, " €K€lvo Se ovk
cWoetre, 4 c3 <£t'Aot GV[JL7r6raL y (1)9 orpoyyvXrj earl
/cat ayav 7^€/^t^€/o^7S'• ,, inl roivvv rfj d/cpdVa) /coAa-
K€ia, cos to cIkos, ytXcos Kareppdyr] . UXovrapxos.
181
Aulus Gellius, iii. 5.
Plutarchus refert Arcesilaum philosophum vehe-
menti verbo usum esse de quodam nimis delicato
divite, qui incorruptus tamen et a stupro integer
dicebatur. nam cum vocem eius infractam capil-
lumque arte compositum et oculos. ludibundos atque
illecebrae voluptatisque plenos videret, " nihil inte-
rest,' ' inquit, " quibus membris cinaedi sitis, posteri-
oribus an prioribus. ,,
1 ? ovvhznTvitp. 2 ? 'Eoprios Dessau.
3 TcpartvoaiTo ed. pr Suidae. 4 Bernardakis added efirev.
a R. Hirzel, Der Dialog \ ii, p. 6, n. 1, suggests that the
anecdote is derived from Maecenas' Symposium.
b A unique, but not impossible name, R.E. ix. 2. 1929.
c Plutarch is occasionally used by Aelian, who is, however,
342
OTHER FRAGMENTS
180
At Maecenas' banquet a there was a rectangular
table alongside his couch, of the largest size and
superb beauty ; as might be expected, the guests
found various ways to praise it. Iortius b could not
invent any original extravagance, so in an interval of
silence he remarked, " But, my dear fellow-guests,
there is something you have not noticed : it is round
and exceedingly circular." Naturally there was a
burst of laughter at this undiluted piece of flattery.
Plutarch.
181
Plutarch records that the philosopher Arcesilaiis
used a forcible expression about an over-effeminate
rich man, who was said, however, to be no pervert,
and to allow no acts of indecency towards himself. Ob-
serving the man's mincing voice, carefully arranged
hair, and mischievous eyes, full of alluring volup-
tuousness, " It makes no difference/ ' he remarked,
" which parts of your body you use for your lewd
practices, the hind or the front." d
not given to naming a source in this way. One can neither
accept nor reject the fragment with confidence.
d Cf. De Tuenda Sanitate, 126 a, Quaest. Conviv. 705 e.
Perhaps Gellius, whose absolute veracity cannot be main-
tained, took Arcesilaiis' mot from Quaest. Conviv. with which
he was conversant, and invented for it this setting, which does
not agree with that in De Tuenda Sanitate.
343
PLUTARCH'S MORALIA
182
Damascius, Vita Isidori, 64 Westermann ( = Photius, Bibl.
242 ; Migne, ciii. 1265).
Tovrov (sc. Hefirjpov) 6 Ittttos . . . ifjrjxofievos
cnTivdfjpas airo rod owp^aros noXXovs re /cat p,€ya-
Xovs rj(f>L€i . . . dAAd /cat TtjSepta) ovos, <hs IIAot;-
rapxos 6 XaipcDvevs (frrjow, ert jLtet/oa/cta> ovri /cat
iv 'PdSa) €7rt Aoyots* prjropiKois SiarpifiovTi rr^v
fiaaiXelav Sta rod avrov Tradrjp.arog 7rpo€[itfvvo€v.
183
Etymologicum Magnum, 184. 30.
UAovrapxos Se aTro rou ottlgco to difj Aeyet etvat,
rou o et9 a Tpovnivros /cat rot? 77 €t9 0.
184
Eunapius, Vitae Sophistarum, ii. 7.
Aurt/ca ouv d OeoTrioios TlXovrapxos rov re
eavrov jStov dvaypd(f>€i rot? jStjSAtots* evSieoTTap-
fievcos /cat rov rou StSaa/cdAot;, /cat 6Vt ye 'A/x-
IMxivios 'AOtfvrjoiv ereXevra, ov jSt'ov 7rpooei7Ta)v
. . . dAAd to t'Stov /cat to 1 rov StSaa/cdAov /ca#'
eKaorov rcov j8tj8Ata)v eyKareoTreipev wore et rts*
6£v8opKolr) rrepl ravra 2 avixyevuiv /card to irpoo-
TTiTTrov /cat <f>aiv6[M€vov, /cat ouxfrpovcvs ra Kara
fj,epos avaXeyoiro, Svvaodat ra TrXelora rwv jSc-
Plo)[M€Vojv avrols eiSevat.
344
OTHER FRAGMENTS
182
Severus' horse emitted many large sparks while
being groomed. . . . But Tiberius, too, when still a
young man living in Rhodes to study oratory, received
a prediction of his future throne, as Plutarch of
Chaeronea relates, from a donkey which exhibited
the same phenomenon. a
183
Plutarch says that aps is derived from opiso, o
having been converted into a and p into ps. h
184
For example that marvellous man Plutarch records
his own life in scattered notices throughout his books,
and also that of his teacher : and so doing, he writes
that Ammonius " ended " at Athens, without adding
the words " his life." . . . But he had the habit of
inserting here and there in all his books what con-
cerned himself and his master, so that if one has a
keen eye for these things, following up obvious clues
that present themselves, and carefully collects the
details, one can learn most of the incidents of their
lives.
° Possibly, but not necessarily, in the lost Life of Tiberius.
6 Both words mean back.
1 to added by Cobet.
2 kol after ravra deleted by Vollebregt.
345
PLUTARCH'S MORALIA
185
Geoponica, xiii. 9.
HAovrapxos AenroKapvov TTpooaTrrei rols kAivo-
7TOOIV €1$ TO fJLTJ TTpOOl€Vai TOV OKOpTTlOV aVTOlS*
<f>r)ol yap rco AenTOKapva) fir) rrpooievai rov
OKOpTTlOV.
186
Isidorus of Pelusium, Letters, ii. 42.
HAovrdpxq) 8e 8oK€i to oa<f>es Kal Aitov 1 yvr\oiov
etvcu 'Attikio[i6v ovtoj yap, tprjoiv, iAdArjoav ol
prjTOpes* Topyias S' 6 Aeovrlvos rrpcoros rrjv vooov
ravr-qv €t? tovs 7toAitlkovs Aoyovs elorjyaye to
vifjrjAov Kal tpottikov* do7raodfi€vos Kal rfj oa<j>r)veia
Avfirjvdfievos. rjiparo re, tf>rjoiv, r) vooos avrrj Kal
tov Oavfiaorov HAdrajvos.
*187
John of Antioch, Archaeologia (Anecdota Graeca, ii, p. 388
Cramer).
y lop8dvqs Aeyerai 6 rrorafios Store 8vo dfia fiiy-
vvvrai 7rora[Moi, 9 lop re Kal Advrjs, Kal arroTeAovoiv
avrov, cos <f>rjoi HAovrapxos.
188
Lydus, Be Mensibus, iv. 148.
YilAeiOvia (8* iorlv r) r)cov tiktovolov €<f>(ppos,
1 Ruhnken : Aeiov. 2 Bernardakis : tvttlkov.
346
OTHER FRAGMENTS
185
Plutarch attaches a filbert to the feet of a bedstead
to keep scorpions away. For he says that the scorpion
will not go near a filbert.
186
Plutarch thinks that a clear, simple style constitutes
genuine Atticism. That, he explains, is how their
public speakers talked. Gorgias from Leontini was
the first to introduce this malady into political oratory,
by showing a liking for elevated language and figures
of speech and by doing violence to clarity. This dis-
ease, as Plutarch says, attacked even that wonderful
man Plato. a
*187
The river Jordan is so called because two rivers
mingle to form it, the Jor and the Danes, as Plutarch
says. b
188
Eileithyia is the guardian of women in childbirth
° See E. Norden, Kunstprosa, i, p. 380. R. Hirzel,
Plutarch, p. 80 7 , does not believe that Plutarch of Chaeronea
is meant ; R. Volkmann, Leben, Schri/ten und Philosophie
des Plutarch von Chaeronea, ii, VIII, thinks that the neo-
Platonist is intended, but this is chronologically impossible
if frag. 192 is to be associated, as seems likely, with this re-
port. Plato's alleged Gorgianism is criticized by Dionysius
of Halicarnassus, Bern. chap. 5, Ad Pomp. 2. 6.
b It is most unlikely that Plutarch said anything of the
sort. This does not even come from the spurious De Fluviis.
347
PLUTARCH'S MORALIA
o)7ro>(s to cv), a>s (f>r]GL UXovr^apxos, 6fi)oia)s
iaVTTJ 1 8(V0 7Torfy(J€l,€. 2
189
John Malalas, Anecdota Graeca, ii, p. 232 Cramer.
[Chronicon Anon. (Anecdota graeca, ii, p. 380 Cramer) and
Tzetzes, Chiliades, iv. 385, probably derive from Malalas.]
'0 8e HAovrapxos <f>rjaiv on a<f>atpa irvpos /car-
evexOr) els rrjv KeXrtKrjv xd>pav find rov deov /cat 8
/care/cavae tovs Tlyavras, /cat €tc rov 'HptSavoV
7Torafi6v ivexO^taa rj a<f>aipa iafieadri.
190
John Malalas, Chronicon, col. 130 Migne, vol. xcvii ( =Ox.).
An extract is to be found in Cramer's Anecdota graeca, ii
( = An.). Malalas is adapted by Cedrenus, i. 82 (Migne, col.
112) and mutilated in the Passio 8. Catkarinae and Passio S.
Lucias (S. Costanza, Byz. Zeitschrift, lii [1959], p. 247).
^Hcrav yap /cat avrot dyaXpLarcov 7rot7jrat /cat
/jbVGTrjpiajv i^rjyrjral /cat reXeorai ($c Aegyptii,
Babylonii, Phryges, etc.), d<p wv /xaAtora etc
"EiXXrjvas rjx^V V a ^ T V dprjaKtla . . . "lawcc 8e
oi €K rfjs 'Ia> tovtcjv apx^yol lyivovro . . .
ovarwas /xe/x^d/xevoc o Xepov^crtoc 5 UXovrapxos
rfj 7raAata ^tAoao^ta 6 7ra/o' "EAAtjox /cat fiapfidpois
iiraivovfievrj 7 iijedero a>c 7rXdvr)v dyaXfidrcov rtvcc
elcrdyovcriv. auToc 8 Se ^at roue /caT* ovpavov
<f>a)<jTr}pas deoiroteiv eSo^cv, tov ^Atov /cat rrjv
aeXtfvrjv 7rap€iodycov ws 17 ribv AlyvTrrtcov OeoXoyla
ej£€t aurouc 9 rov av/MTravra Koafiov Stot/cetv rp€<f>ov-
348
OTHER FRAGMENTS
so that she might make what is one two, as Plutarch
says, similarly to herself.
189
Plutarch says that a ball of fire came down by an
act of God into the land of the Celts and consumed the
Giants, and plunging into the river Po was there
quenched.
190
They also (sc. the Egyptians, Babylonians, Phry-
gians, etc.) were makers of images and guides to
mysteries and initiators into sacred rites, and indeed
it was from them that this worship was brought to
the Greeks. . . . the Ionians, the descendants of Io,
were the leaders in this . . . Plutarch of the Cher-
sonese, censuring them by the old philosophy that
was approved among Greeks and foreign nations,
declared that certain persons introduced " an impos-
ture of images." He himself, thinking it right (he says)
to make gods of the luminaries of heaven, brought
forward the sun and moon, as the theology of the
Egyptians understands them ; he says that they
direct the whole world, nourishing and increasing all
1 iavrrjv mss.
2 Supplements due to Hase.
3 Kal added by F. H. S.
4 Cramer (and Tzetzes) : KprjSavov.
5 This common error is probably that of Malalas.
8 An. : 1} iraXaia <f>iXoGo<t>ta Ox.
7 €7raivovfjL€vr] om. Ox.
8 ? avrots".
9 7T€pUx€i. avrovs yap Acyci Cedrenus.
349
PLUTARCH'S MORALIA
ras Kal av^dvovras rd ndvra rrj rpipLepel 1 Kivt\13€l
rcov 7T€VT€ 7rXav7]rc7)v Kal rrjs Xonrrjs darpoOeaias
Kara yiveaiv Kal faepa. 2
191
Philoponus, in Aristotelis Meteorologica, i, p. 82 (Comm.
Arist. Graec. xiv, p. 26).
[Atd rl fjurj avviararai vi<f>r) iv rep noXv rrjs yrjs
V7Tepav€GT7]K6rL to7Tw; on yap ov avviararai, €K
rrjs p,aKpas loTopias iarl SrjXov rd yap viprjXorara
rcov 6pu>v VTT€pv€<f>rj t iarl Kal V7r€prjV€p,a.] *T€<£-
pav yap eV riai tovtcov aTTodepuevoi rives r) Kal €K
dvaicov rcov iv €K€ivois yivofA€va)v airoXeXonrores
jLt€Ta TrXelorovs iviavrovs 7T€pi€pyaadpi€voi, K€l-
pbivrjv evpov avrrjv ovrcos cbs edeaav. Kal iv KvA-
Xrjvrj 8i c\>aaiv ('ApKaSias 8* opos icrrl rovro Xiav
viffrjXov) Ovaavres rives iv rep imovn dipei irdXiv
dvaai dveXOovres eVt rrjv recf>pav rcov iepeicov ovrco
K€ip,evr)v evpov prfyre vn' opbfipcov KaraKXvaOeiaav
jji-qre vtto irvevp^drcov 8i€OKe8aap,€vr}v* laropei 8e
UXovrapxos Kal ypdp,p,ara /xetvai els iripav rcov
iepicov dvdfiaaiv €/c rrjs irporipas iv rep 'OXvpLrrcp rep
MaK€8oviKcp .
1 Cedrenus : rplrj} /-tepi/aj An. : rpirrj Ox.
2 dsrepas Cedrenus.
The history of this idea is traced by W. Capelle, Pauly-
Wissowa, R.E., suppl. vi, cols. 351-354. Contrast Lucretius,
vi. 459 ff.
b Arrian, fr. 4 Roos (=Stob. L 246. 19 Wachsmuth) re-
cords that the ash of sacrifice remained undisturbed on Mt.
Oeta.
350
OTHER FRAGMENTS
things by the threefold motion of the five planets and
the rest of the constellations, as things come into
being and ...
This unreliable fragment should perhaps be associated
with frag. 213. It was a common confusion among late
Greeks to ascribe Plutarch to the Chersonese instead of to
Chaeronea. The phrase " imposture of images " comes
from Sophocles, frag. 1025 Nauck, 1126 Pearson, quoted in
full by Cedrenus, but it may of course have been quoted by
Plutarch.
191
[Why do clouds not form in the region high above
the earth ? That they do not, is clear from long
observation. The highest mountains are above the
clouds and above the winds. ] * Evidence of this is
provided by the fact that persons who have deposited
ash on certain summits, or left it there after sacrifices
performed upon them, have discovered it lying as
they had left it when they investigated many years
later. 6 They say, too, that on Cyllene (a very high
mountain in Arcadia) certain persons, who had sacri-
ficed and ascended to sacrifice again the next sum-
mer, found the ash from their sacrifice still lying
there just as it had been, neither washed away by
rains nor scattered by winds.* Plutarch c records
that writings also remained on Olympus in Mace-
donia from one ascent of the priests to the next.
c Elsewhere Philoponus usually intends the neo-Platonist
by UXovrapxos ; e.g., frequently in his commentary on Be
Anima. But at De Aet. Mundi, vi. 27, the name denotes our
Plutarch, who mentions the windlessness of high mountains
at Moralia, 938 a-b, 951 b.
351
PLUTARCH'S MORALIA
192
Philostratus, Epistula 73.
YlelOe St) /cat gv, cS ^aatXeca, rov 0apaaXea)T€pov
rod f JLX\rjviKov TlXovTapxov [mtj axOeoBai toZs ao-
<f>ioTais fJbrjS 9 es Staj8oAa9 KadLoraoQai rov YopyLov.
193
Porphyry, De Abstlnentia, iii. 18.
'Apxty Se, 609 /cat UXovrapxos <f>rjGiv, ovk errel
SetTCU TLVCOV TjlJbCOV 7} <f>VOLS KOLI ^pOJjLte^a TOVTOLS,
rjSr] €776 7T&V 7TpOCLKT€OV /Cat ITpOS TTaVTCL T7]V dSt/CtW.
oi8o)(Ji p,ev yap /cat rrapexei tols dvayKaiois rrjv
a^pt twos fiXdfirjv (et ye fiXdfirj to XapbfSdveiv tl
TTapa TO)V (f>VTOJV, KCLITOI ^WVTCUV fLeVOVTCUv) • TO S'
€/c irepiovolas /cat irpos rjSovrjv diroXXveiv 1 eTepa
/cat <j>deipeiv ttjs iravTeXovs r\v dypioTrjTos /cat
dot/cta9* /cat rj tovtoov aiTo^r) ouVe irpos to S^rjv
ovt€ npos to ev tfiv rjjJL&s rjX&TTOv . et p,ev ydp (x)$
depos /cat vScltos <f)VTO)v re /cat Kapncbv, cbv dvev
tfiv dSvvoLTOv eoTLVy ovto) <f>6vov t,cpojv /cat Ppcbaeojs
aapKcbv €Tvyxdvofi€v Seofjuevoi npos top jSt'ov, aray-
kcliclv rj envois GVfJLTrXoKrjv etx^v av 777)69 TavTiqv tt)v
dSiKiav el 8e 7roAAot uev tepees 9ea>v rroXXol 8e
1 Reiske : arroXav^iv.
a Julia Domna ; that Plutarch was long dead would not de-
ter Philostratus, as Norden noted, from this request. There
is no need to invent some unknown Plutarch to account for
this fragment and frag. 186.
5 There is nothing to show what work of Plutarch was
used by Porphyry : Bernays' guess (Theophrast iiber die
352
OTHER FRAGMENTS
192
So add your voice, my Empress , a to urge Plutarch,
that most audacious representative of Greece, not
to be vexed with the sophists or start slandering
Gorgias.
193
There is absolutely no reason, as indeed Plutarch
says, b why just because our nature requires certain
things and we lay hands on these things, our wrong-
doing should be carried to all lengths and extended
to all creatures. Nature allows as a concession to the
necessities of life the doing of a limited amount of
damage — if to take some part of a plant or tree is
to damage it, in spite of the fact that it remains
alive — but, having other resources, to kill and destroy
other beings for pleasure was an act of unmitigated
savagery and wrong-doing. To abstain from animal
foods used to make us no less able either to maintain
life or to lead a good life. If it were really the case
that we needed to slaughter animals and eat their
flesh in order to live, in the way that we need air
and water, plants and fruits, without which life is
impossible, our nature would necessarily involve us
in this wrong-doing. The fact is, however, that many
Frommigkeit, p. 149) that it was a lost part of the second
speech De Esu Carnium has nothing to recommend it.
c The latter part of the fragment contains an open attack
on the Stoics, who may be in mind from the beginning. They
maintained that men could not wrong animals, which existed
to be used by mankind ; the fact that animals were irrational
meant that men had no fellow-feeling or obligations towards
them.
353
PLUTARCH'S MORALIA
jSaatActS' fiapfidpcov dyveuovres drreipa 8k yhn\ £coa)v
to rrapdrrav ov dvyydvovra rrjs TOiavrrjs rpo<f>rjs
£a>ot /cat rvyxdvovoi rod Kara <f>vaiv reXovs, rrtbs
oi)K €oriv aroiros 6 KeXevwv, el now dvayKa^ofMeda 1
iToAefAelv, firjS 9 oh e^eonv elprjviKajs oyuXelv, dXX
rj npos firjSev rfj 8iKaioovvrj xpcj/xevovs tfiv r) irpos
rrdvra ^pcu/xeVous 1 p>r) tfiv; worrep ovv €tt* dvdpa)-
ttojv 6 fJLev avrov 2 owrrjplas eVe/ca /cat 7ral8<ov /cat 3
TrarpLhos rj xprjfiard rwuiv rrapaipovp,evos r) yoipav
irnrpifSoov /cat ttoXw €^€t 4 irpooy?\p,a rrjs do t/ctas
rr)v dvdyKTjv, oons 8e ravra Spa Sid rrXovrov r)
Kopov r) rjSovas rpv<f>woas /cat aTrorrXripwoeis ovk
avayKaiojv nopi^o/xevos erriOvputov, d/xt/cros etvai
8ok€l /cat aKparrjs /cat rrovrjpos* ovto) rds fi€V els
<f>vra fiXdfias /cat rrvpos /cat vapdnov dvaXwoeis
Kovpds re rrpofidnjDV /cat ydAa j8oa>v r etjrjfjLepcooiv
/cat Kard£,ev£w errl owrrjpia /cat 8iap,ovfj rols XP* '
p.evois 6 Beds 8l8cool ovyyvojfiajv 6 • £a>a S* vrrdyeiv
o(f>ayals /cat fjuayeipeveiv dvamfirrXafievovs <f>6vov,
fir) rpo<fnjs r) rrXrjpaxjews ydpw <*AA' r)8ovrjs, /cat
Xaip,apylas rroiovfievovs reXos, V7Tep<f>vtbs* ojs dvo-
uov /cat 8eivov. dpKei yap on pbr)8ev rroveZv Seo-
p,evois x/oai/Z€0a rrpoKapivovoi /cat fioxdovow, 7
Ittttojv ovojv r d^eta 7 /cat ravpaiv yovds,
1 Nauck : dvayKa^olfMcOa,
2 Hercher : avrov. rrjs avrov Fogerolles.
3 Hercher : r). 4 Valentine : €X€u>.
6 Duebner : ovyyvwfirjv. ? avyyvwfirjv c^oira.
6 Abresch : vneptfrves.
7 Reiske : poxdovs and o^ctW.
354
OTHER FRAGMENTS
priests of the gods and many kings of foreign nations
practise a ritual abstinence from flesh, and countless
species of animals do not touch such food at all ; yet
they keep alive and attain full realization of their
nature. How, then, can it be anything but absurd
to tell us that if we are forced to wage war on some
creatures, we should not live at peace even with
those with whom peace is possible, but that we must
choose either to treat none justly and to live or to
treat all justly and not to live ? a The man who, in
dealing with human beings, takes other people's
possessions or destroys their territory or their town
for the sake of his own safety or that of his children
or his country has necessity as a pretext for his wrong-
doing, but anyone who perpetrates such acts in the
pursuit of wealth, or in the arrogance of success, or
to provide himself with luxurious pleasures and the
satisfaction of unnecessary desires, is generally re-
garded as savage, self-indulgent, and wicked. Simi-
larly God indulgently grants us the damage we do to
plants, the fire and running water we use up, the
shearing of sheep and the milk they yield, the domesti-
cation and yoking of cattle, as being for the preserva-
tion and continuance of those who exploit them. But
to bring animals to the slaughter, and to defile our-
selves with murder by butchering them, not for the
sake of food or the satisfaction of hunger, but in pur-
suit of pleasure and making gluttony our aim in life,
that is a monstrously unnatural and dreadful act. It
is enough that we take beasts that have no need to
work and employ them to toil and labour for us, sub-
jugating and bringing to the yoke
Jack-ass and stallion and the seed of bulls,
° Cf. De Sollertia Animalium 964, a.
355
PLUTARCH'S MORALIA
<hs AlaxvXos (fyqoiv,
avrlSovAa 1 /cat ttovojv c/cSe'/cropa
X^ipojad/jLevoi /cat Kara^ev^avres .
'0 S' atjitbv rjjMds oiftto pir) xPV a ^ ai P°$ /-"jSc
7Tvev/JLa /cat £a)r)v otoAAtWas* /cat 8ia<f>deipovras
rjSvGfjLara TTArjojJbovfjs /cat /caAAajma/xaTa TrpoTL0€-
gOcll 2 rpaTre^rjs tlvos aVay/cat'ou TTpos acoTrjpLav r)
kolAov irpos dperrjv d^atoetrai tov j8toi>;
Ou p/r)v dAAd /cat rot? £ojots" tc\ <f>vrd 7rapaj8dAAeti>
KOfJLLSij filaiov rd jLtev yap alodaveoOaL Tre<f)VK€ /cat
dAyetv /cat <£oj8€to~0at /cat j8Aa7TT€CT0at, Sto /cat
d8t/c€t<70ar rots' 8' ov8iv Iotiv aladrjTov, ovtws cV
ov8e dXXorpLov ov8e kclkov ov8e fiAdfir) tls ov8 9
dSt/cta' /cat yap ot/cetojaeojs' Trdorjs /cat dAAorptoj-
oeajs dpx^J to aladdveodcLL, rr)v S' ot/c€ta>crti> dpxty
rLdevTCLL SiKOLLoovvrjs ol diro TjTjVCjOVOS. ttcqs S' ovk
dAoyov ttoAAovs tG>v dvdpcoTrcov Itt alodrjoeL fiovov
£a>vTCLS opwvras vovv 8k /cat Aoyov ovk exovras,
ttoAAovs 8k 7rdAtv (LfJborrjTL /cat dvpLa) /cat TrAeoveijlq,
rd <f}o^€pcx)Tara toji> drjpicov virepfSefSAri kotcls, ttcli-
8o<f>6vovs /cat rroLTpoKTovovs rvpdwovs /cat jSacrtAcaw 8
VTTOVpyOVS, TTpOS fJ>€V TOVTOVS OL€odoLL St/CatoV Tt*
etvat 17/xtv, ^pos" Se rov dporrjpa fiovv /cat rdi>
ovvrpo(/)ov Kvva /cat Ta ydAa/crt jLtcv rp€(f>ovra
Kovpa 8e Koojjbovvra dpefifiara pL7]8kv etvai, tt&s ov
TrapaAoycorarov ion;
'AAA' €K€LVO Vr) Ata TOV XpVOLTTTTOV TTlOcLVOV, 5 d)S
1 964 f : av SoOAa. 2 Abresch : rrpooTldeadai or rLdtoOoL.
3 paodvcov Wyttenbach. 4 hUaiov n added by Reiske.
5 ij after mOavov deleted by Bernardakis. fjv Duebner.
Frag. 194 Nauck, 336 Mette, from Prometheus Lyo-
356
OTHER FRAGMENTS
as Aeschylus puts it,
To serve for slaves and substitutes in toil.
If a man requires that we should not use the ox as
meat, nor destroy and make away with breath and
life in order to serve up sauces for our satiety and
make a show on our tables, does he rob our life of
anything necessary to its preservation or of anything
fine, that can contribute to its goodness ?
However, to put plants and animals on a par is a
fairly violent proceeding. Animals are so constituted
as to have sense-perception, to feel pain and fear, to
be injured, and therefore to be wronged ; but nothing
is perceptible to plants, and so nothing is to them
alien or bad, nor anything an injury or wrong. Sense-
perception is, in fact, the origin of all feeling of
affinity or aversion, 5 and Zeno's followers suppose
that the feeling of affinity is the origin of justice.
But when we see many men whose lives are guided by
sense-perception alone, without use of mind or reason,
and many again outdoing the most fearsome of beasts
in cruelty, anger, and greed — despotic rulers who mur-
der their children and kill their fathers, or crea-
tures that kings use to serve their purposes — can it
be anything but utterly unreasonable to imagine that
with them we have something ir common, but nothing
with the ox at the plough, or the dog that shares
our home, or the sheep that feed us with their milk
and clothe us with their fleeces ? d
But really I must say that is a plausible view of
menos. Cited also, De Fortuna, 98 c, De Sollertia Animalium,
964 f. * Cf. De Esu Carnium, 997 e.
c Stoic. Vet. Frag. i. 197.
d Cf. Stoic. Vet. Frag. iii. 346. Although this paragraph
may contain elements drawn from Plutarch, it seems to be
of Porphyry's composition.
357
PLUTARCH'S MORALIA
rjixas avrcov 1 /cat aWrjXojv oi 6eol xdpw €7roLrjaavro,
rjfjbcov Se rd £a>a, crt>/X77-oAe/xetv fxev Iitttovs /cat ovv-
Orjpevew Kvvas, dvhpeias Se yvfAvdata irapSdXeis
/cat dpKTovs /cat Xeovras' r) S' 5? (ivTavda yap ion
rcov yapvTUiv to rjhiorov) ov St' aAAo tl 7tXt}v 6v€~
odai eyeyovei? /cat rfj aap/ct rrjv ifruxyv 6 deos olov
dXas ive/M^ev, evotfjiav rjfuv fjLrjxcivcofJLevog' ottojs Se
^cofjiov /cat TrapaSeiTTVicov d(f>8oviav e^a>jLtev, oarped
re Travro8a7rd /cat a/caA^a? /cat yeViy 7TTr]vtx)v
ttoikLXcl 7rap€(JK€vao€v, ovk aXXa^odev, aAA' 3 avrov*
jjieya fiepos ivravda rpexjjas els yAv/cu^u/xta? 5 ra?
rirdds U7re/0j8aAAdjLtevo9 /cat KarairvKvcjoas reus
rjSovcus /cat aVoAauCTeo-t roV Treptyeiov rorrov. otco
8rj ravra So/cet rt rou rndavov /cat 0e<£ Trpeirovros
/J,€T€X €CP > VKO7T€LTC0 TL TTpOS €K€LVOV €p€L TOV X6yOV,
ov KapvedSrjs eAeyei>, aW 8 eKaorov ra>v <f>voei ye-
yovorcov, orav rod irpos o 7T€<f)VK€ /cat yeyove rvy-
xdv?) reXovs, a><£eAetrar Koivorepov Se to 1 ttjs
ax^eAeta?, rjv €VXP r ) arLav ovtol Xeyovaw, d/couoreov
rj S' u? <f>vv€i yeyove 7Tpos to o<f>ayr\vai /cat Kara-
f$pu)6r)vac' /cat rovro ndoxovaa rvyxdvei rod irpos
o tt€<I>vk€ /cat ax^eAetrat.
1 Hercher : avrcov.
2 ? yeyove.
3 F. H. S. : aAA' <!> s .
4 Wyttenbach : clvtov.
5 F. H. S. : yXvKvdvfjLias*
6 <Ls added by F. H. S.
7 to added by Abresch.
• Cf. Cicero, iV^. Deorum, ii. 37 (&F.F. ii. 1153).
6 A saying ascribed by Clement, Strom, vii. 6. 33 (S. V.F.
i. 516) to Cleanthes ; Quaest. Conv. 685 c, and Cicero, Nat.
Deorum, ii. 160 (S. V.F. ii. 1154), Fin. v. 38 (S. V.F. ii. 723),
make the point clearer : the pig's " soul " (the word does
358
OTHER FRAGMENTS
Chrysippus according to which the gods created us to
serve their purposes and those of our fellow-men,
animals, on the other hand, to serve ours,° horses to
accompany us to the wars, dogs to the hunt, panthers,
bears, and lions as a school for training in bravery.
As for the pig — and here is the most delightful of all
his charming ideas — it was brought into existence
for no other purpose but to be sacrificed, and God
impregnated its flesh with life as it were with salt, 5
thereby contriving for us an abundant supply of meat.
And in order that we should have plenty of soup and
of side-dishes he provided all kinds of shell-fish, and
sea-nettles, and the various species of birds, and this
not from any extraneous source — no, he has converted
a large part of his own self here on earth into sweet
flavours and juices, in this outdoing any wet-nurse,
and has contrived " a concentration of pleasures " e
and sensual enjoyments in the terrestrial regions.
Now if anyone thinks this is at all plausible or a
fitting activity for God, he should consider what reply
to make to the argument used by Carneades. When
any creature attains the natural end for which it was
created, it thereby derives an advantage. ("Advan-
tage " must be understood in the wider sense of the
word, what these Stoics call " utility.") d The pig
has been created to be killed and eaten. When this
happens to it, therefore, it attains its natural end
and thereby derives an advantage !
not imply any rational or spiritual functions) was given it in
order that its flesh should not go putrid.
c An Epicurean term (Kvpta Aofa 12) maliciously attached
to the Stoic pantheistic God.
d The Stoics confined w^Aeia, " advantage,'* and related
words to what aided morality ; evxpyoTia, " utility," was
allowed to what was serviceable to meet natural needs.
359
PLUTARCH'S MORALIA
Kat fJL7]v el TTpos dvdpumojv xpfjaw 6 Oeos f^e/ir]-
■yavy\rai tcl ta>a, ri xprjoofieda puvlacs, epLTrlai,
vvKrepioiVy Kavdapois , OKopirLoiSy exl8vais, cbv rd
/juev opdv elSexOyj kcli diyydveiv puapd /cat /car'
68{ias Svaavdax^ra /cat (j>Oeyyerai 8eivdv /cat drep-
7T€S, ra S' dvTiKpvs dXedpia rots rvyxdvovoiv ; x
<f>aXaivas re 2 /cat TTpioreis /cat rd aAAa Krjrr], " a
fjLvpca /36gk€lv" "Op,7)p6s <j>7]oiv " dydarovov 5 A/>t^t-
rpiTqv," tl ovk i8c8a^ev r)[JLas 6 8y)puovpyos, 07777
XpT)oip,a rfj cf)VG€L yeyove; el S' ov rravra <f>aolv
rjjjiLV /cat TTpos r)p,as yeyovevai, TTpos rco ovyyyoiv
e\eiv ttoXXtjv /cat dodc/yetav rov otoptoyxov oif8e
€K(f)evyo[jLev to dSt/cetv, eTTiridepbeVoi /cat xp<x>\x,evoi
pXafiepcDS tols ov hi 7) fids dAA' cboTrep r^iels Kara
<f>vow yeyevrifievoLS. ea> Xeyeiv on rfj xpeta ro
TTpos rjfJL&s opi^ovres ovk av (frddvoL/jbev eavrovs
eW/ca tlov oXedpicordrojv ^ojojv, ota KpoKoheiXoi
/cat (f)dXaivai /cat SpaKovres, yeyovevai ovyyuypovv-
res. rjfjuv puev yap ovSev d'n eKeivcov virdpyei to
Trapdirav dtcfyeXeloQ ai' rd 8e dpird^ovra /cat Sta-
<f)deipovra rovs TrapaTT ltttovtols dvdpdmovs fiopq
XpfJTCu, p,rj8ev r)iMa)v /card tovto 8pa>vra ^aAe7ra)-
repov, ttXtjv ore rd fxev ev8eta /cat Xifios €Trl ravrrjv
dyei rr)v dSt/ctW, rjfJLels 8' vf}pei /cat Tpv<f>rjs eveKa,
/cat 3 Tral^ovres noXXaKts ev dedrpois /cat Kvvrjye-
oiois, rd TrXeiora rcov ^ojojv (frovevofiev.
1 ivTvyxavovaiv Reiske.
2 Se Bernardakis. ? 8c yc.
3 /cal added by F. H. S.
sey, xii. 97.
* C/. Celsus as quoted by Origen, Contra Celsum, v. 78.
360
OTHER FRAGMENTS
Moreover, if God has contrived animals for the use
of mankind, what use are we to make of flies, mosqui-
toes, bats, dung-beetles, scorpions, and vipers, some
of which are repulsive to look at, or disgusting to
touch, or have an intolerable smell, or make alarm-
ing or unpleasant sounds, while others are downright
deadly to those that come upon them ? As for whales
and sawfish and all the other monsters which,
according to Homer,
In thousands groaning AmphitritG feeds,*
why has not the Artisan of the world explained the
use for which Nature created them ? If on the other
hand the Stoics admit exceptions to the rule that all
creatures were created for us and for our benefit, not
only is the dividing-line an extremely obscure and
confused one, but since it follows that we attack and
harmfully use animals that have not been created
on our account but are products of nature on a par
with ourselves, we do not even escape from the charge
of doing wrong. I will refrain from observing that if
we constitute usefulness the mark of what is created
for our benefit, we might as well at once concede that
we ourselves have been created for the sake of the
most deadly animals, like crocodiles, whales, and
snakes. b For whereas we derive absolutely no advan-
tage from them, they carry off and kill the human
beings that fall in their way, to feed upon them ; in
this they act no more cruelly than we do ; except
that need and hunger lead them to do us such wrong,
whereas most of the animals that we kill, we murder
wantonly and for the sake of our luxuries, often in-
deed for sport in theatres and in the chase. c
c Cf. De Sollertia Animalium, 965 a.
361
PLUTARCH'S MORALIA
194
(a) Porphyry, Uepl dyaA/xarouv, frag. 8 Bidez (Eusebius,
Praepar. Evang. ii. 23).
Tod S* av TTVpOS TTJV SvVOLjJLlV 7TpOO€L7TOVT€S
"Hcfxuarov dvOpajnoeiSes p,kv avrov to dyaXpua
TT€7Toi , qKaaiv > ttlXov 8k rrepUdeoav Kvdveov ttjs
ovpaviov ovjxfioAov 7T€pi<f>opas evOa rod irvpos to
dpxoeiSes re /cat aKpaicfrveoTaTov to 8* els yrjv
KCLTevexdev i£ ovpavov irvp drrovtoTepov y Seopuevov
T€ oT7)piyiLaTos /cat fidaeojs ttjs €(j>* vXtjs' 816
XcoXevet 1 vXrjs Seofxevov els V7repeiop,a. /cat rjXlov
8e ttjv Toidv8e 8vvap.1v viroXafSovTes 'AnoXXajva
TTpooelTrov aVo ttjs tcov aKTivcov CLVTOv TTaXoecos'
evvea 8' eirdSovaLV 2 avTCp Mouaat, r) 9* VTrooeXrfVios
o<f>aZpa /cat eiTTa TrXavrjTcov /cat jitta r) ttjs dirXavovs.
irepUOeaav 8' avTCp ttjv 8d(f>vrjv, tovto puev ort
TTVpos TrXrjpes to <J>vtov /cat 8 id tovto direxOes Sat-
pioocv, tovto 8* otl XdXov Kaiop,evov els TTapdoTCLOW
TOV 7TpO<f>7]T€V€lV TOV 0€OV.
(b) Lydus, de Mensibus, iv. 86.
f O Se yiaipcovevs <f>r)ow otl tov irvpos . . . d-
Kpai<f)V€OTaTO v .
(c) Lydus, ibid. iv. 4. Geoponica, xi. 2. 4.
Trjv 8d<f>vrjv 8e oi ttclXcuol tco 'AttoXXcdvi /ca#t€-
pOVOLV OTt TTVpOS TrXrjpeS TO <f>VTOV, COS <f>7JOLV 6
UXovTapxos , 3 /cat 6 *Att6XXcov irvp* rjXtos ydp eoTiv.
oOev /cat d7T€x0dv€TCu SatjLtoat tovto to (f>VTov, /cat
evdev av etrj 8d<f>vrj €K7ro8cov Salpuoves, /cat iv Tats
1 ? XO>A€U€tl>.
2 F. H. S. : tnaZovocu.
362
OTHER FRAGMENTS
194
(a) Then again, giving to the power of fire the
appellation of Hephaestus, they made his image in
human shape and placed on his head a dark blue cap
as a symbol of the revolving vault of heaven, where
the archetypal and purest form of fire is to be found.
The fire that is carried down to earth from the
heavens is less tense and vigorous, and needs its
material support and foundation. That is why it is
" lame," as needing matter to support it. a Moreover,
taking the power of the sun to be of this sort they
called it Apollo from the vibration of its rays {a\ctino7t\
palsis). h And nine Muses sing to accompany him,
the sublunary sphere and seven spheres of planets
and the one sphere of the fixed stars. They made the
bay-tree his attribute, for one thing because this
plant is full of fire and therefore repugnant to demons,
for another because when it is burnt it chatters, and
so represents the prophetic activity of the god.
(6) The sage of Chaeronea says that the power of
fire . . . purest form of fire is to be found.
(c) The ancients consecrate the bay-tree to Apollo
because the plant is full of fire, as Plutarch says, and
Apollo is fire. For he is the sun. Hence this plant
is hated by demons, and they depart from any place
where bay may be, and men think that when they
a De Facie, 922 b, Cornutus, chap. 19, and Heraclitus,
Alleg. Homer, chap. 26, who applies the word " lame " to
fire itself, as is done here, instead of using it of the personifica-
tion of Hephaestus.
6 Cf. the derivation from olktIvcov jSoAa?, Vit. et Poes. Horn.,
chap. 202.
3 o)s (frrjmv 6 UXovrapxos one ms. (S) only.
PLUTARCITS MORALIA
[Mavrelais Kaiovres ravrrjv ol dvOpojiroi Trapdoraow
7TpO<f>r)T€LaS hoKOVGLV €Vp7)K€V0Ll.
195
Proclus, in Timaeum, i, p. 415 Diehl.
Kat Set fjuefivrjadcu /cat cSi> 6 Xatpatvevs etne rrepi
rod rrjs irpovoias ovofiaros, ojs HXdrujvos ovtojs
rr)v deiav alriav KaXeoavros.
196
Proclus, in Euclidem, ii, p. 35.
HoGOTrjra Se Xeyovoiv avrrjv (sc, rrjv yoivlav)
Scot, <f>aal to 7rptoTov hidorrjp,a vtto to orjfjuelov
etvat rrjv yojviav <Lv /cat YlXovrap^os ivriv, els
rrjv avrrjv 86£av ovvwdcov /cat rov ' A.iroX\d)viov .
" Set yap elvai n," <j>rjoi, " Stdarrjiia irptorov vtto
rrjv kXololv ra>v TTepLexovcrwv ypafJLfJLOJV r) km-
(/>av€ia)v."
*197
Prolegomenon in Hermogenis tr€pl ardacwv Appendices
(p. 217 Rabe).
'E/c rtov UXovrdpxov els rov UXdrajvos YopyLav
"Opos prjToptKrjs Kara. Topycdv prjropiKrj eari
T€)(Vr] 7T€pl X6yOVS TO KVpOS e^OVOa, 7T€L0OVS Srj/JLI,"
a ? Timaeus, 30 b, 44 c.
6 P. ver Eecke, Proclus de Lycie, 1948, p. 114, thinks the
neo-Platonist is meant.
364
OTHER FRAGMENTS
burn it as they seek oracular responses, they have
found a representation of prophecy.
Fragment discovered by E. Bickel, Diatribe in Senecae
philosophi fragmenta, i. 103. But J. Bidez, Vie de Porphyre,
p. 147, supports the view of F. Bortzler, Porphyrios' Schrift
von den Gottesbildern, p. 61, that the reference to Plutarch
in Lydus is an error.
195
One must also remember what the philosopher of
Chaeronea said about the name Providence, as being
that by which Plato called the Divine Cause . a
196
The angle is treated as a quantity by all those who
say that an angle is " the first distance under the
point.' ' Plutarch b belongs to their number, and
attempts to foist the same view on Apollonius. c
There must, he says, be some first distance under the
deflection of the enclosing lines or surfaces . d
*197
From Plutarch's Commentary on Plato's Gorgias e :
Definition of rhetoric according to Gorgias. Rhe-
toric is an art authoritative in the field of discourse, a
c Apollonius of Perg£, c. 265-170 b.c, famous for his work
on conic sections.
* What follows is Proclus' refutation of Plutarch (M. Steck,
Proklus, Kommentar zum ersten Buch von Euklids Elementa).
For an account of the controversy see T. L. Heath, The
Thirteen Books of Euclid's Elements, i, pp. 176-177.
• There is nothing to show which Plutarch is intended ;
S65
PLUTARCH'S MORALIA
ovpyos €v TToXiriKols \6yois nepl ttovtos rod irpo-
redevros 7TioT€VTLKrjs /cat ov StSacr/caAi/ajs" etvai oe
avrrjg ttjv npayfiareiav tSt'av /xaAtara nepl St/cata
/cat aSt/ca dyadd re /cat /ca/ca /caAa re /cat at-
crxpa.
*198
Scholia in Platonis Gorgiam, 462 e (307. 12 Hermann).
'loreov on 8ia<f>€p€i iTnrrjSevfJba /cat en-m^S everts*
avrrj p,€V yap ivepyecav SrjXot, e/cetvo Se olov ovolav,
cos cf>rj(jL UXovrapxos.
*199
Ibid. 495 d (318. 26 Hermann).
*Ii oo<f)a)TaT€ ov- /car' elpcoveiav vtto KaAAt/cAe'oi*?
eiprjrai, a>s (j>7]oi UXovrapxog.
200
This fragment and the following are ascribed in Stobaeus
to Porphyry, that is to say, the preceding fragment is intro-
duced by the word Tiopfvplov and they by the words rod avrov.
They were claimed for Plutarch by Bernardakis, probably
rightly. The style, vocabulary and rhythm all suggest that
he is the author : they are definitely not those of Porphyry.
The quotations contained in them are all such as he might
have made. With Empedocles he was familiar and actually
but observe frags. 186, 192. R. Beutler, R.E. xxi. 969,
inclines to ascribe this fragment and the two following ones
to the neo-Platonist. It summarizes Plato, Gorgias* 450 b —
456 c.
S66
OTHER FRAGMENTS
worker of persuasion in political speeches on any sub-
ject proposed, a persuasion that creates belief with-
out giving instruction. He says that its proper
business has particular reference to what is just and
unjust, good and bad, honourable and disgraceful.
*198 a
One must know that epitedeuma (a pursuit) differs
from epitedeusis (the practice of a pursuit). As Plu-
tarch says, the latter indicates an activity, the former
a quasi-substance.
*
199
" How wise you are ! " Said ironically by Callicles,
as Plutarch says.
200
quotes the same line elsewhere ; Odyssey, iv. 563 is given the
same interpretation in De Facie, 942 f, 944 o ; and he seems
to have had an interest in Timotheils, whom he quotes in
twelve other places. On the other hand Porphyry gave, at
one time at least, a different interpretation of Odyssey, x.
190-191 (see WachsmutKs note).
If Stobaeus (or his mss.) are mistaken in their ascription,
the mistake may have come about in various ways. The most
likely are (1) that before these two fragments there once stood
an extract, now fallen out, that was ascribed to Plutarch,
(2) that the fragments were indeed taken from a work by
a This fragment and the next are ascribed by C. F. Her-
mann to the neo-Platonist. The only other time a Plutarch
is mentioned in the old scholia to Plato (Alcibiades, 122 b),
the reference is to ours.
367
PLUTARCH'S MORALIA
Porphyry, but that he had included in it passages from Plu-
tarch ; he might have done so without acknowledgement,
Stobaeus, i. 44. 60 (i, p. 445 Wachsmuth).
Tov avrov ($c. Tlop(f)vpiov)'
Ta 8e Trap 'O/x^ooj 1 nepl rrjs YLipKrjs Xeyofxeva
OavjJbaGTrjv e^et rrjv 2 irepl ifivxyv decoplav. Xeyerai
yap ovtqjs,
ol Se avtov p,kv eyov K€<f>aXds (/xjovtjv re Tot^a^ re
/cat Sepias* avrap vovs rjv epLneSos cos to wdpos
ire p.
eon roiwv 6 jjlvOos aiviy\ia tcov nepl ipvx^s vno
re UvOayopov Xeyofievcov teal HXdrcovos, cos a<f)6ap-
ros ovoa rrjv (f>vcriv /cat atStos", ov tl firjv a7radr)s
ov8* dpberd^XrjTos , £v rals Xeyopuevacs <f>dopais /cat
reXevrals p,€TafSoXr)v tercet /cat [leraKoop^aiv els
eVepa acofiaTCov e'lSrj, /ca#' rjSovrjv SuoKovaa to
irp6o(j)opov /cat ot/cetov 6[ioi6tt\ti /cat avvrjO eia jStou
Latrrjs' evua or) to pueya naioeias e/caara) /cat
<f)iXooo^)ias 6<f>eXos, dv fJLvrjpLovevovoa rcov KaXcov r)
i/jvx'tj /cat Svox^paivovoa rds aloxpds /cat irapavo-
fJbovs rjSovas Svvrjrai Kparetv /cat rrpooex^v avrfj*
/cat (f>vXdrr€LV pur) Xddrj drjpiov yevofievrj /cat crrep-
£aaa ocofxaros ovk evefrvovs 5 ovSe KaOapov rrpos
dperfjv cf>voiv dpiovoov /cat dXoyov /cat to emdvpbovv
/cat 6 dv/JLovpievov pbdXXov r) to (fypovipiov av^dvovTos 1
/cat Tpe(f>ovTos.
1 'Ofirjpa) P : 'Oiirjpov F.
2 t^v] -7W Heeren.
3 Bernardakis : pera. Cf. Plato, Phaedo, 107 d.
4 Heeren : avrrjs.
368
OTHER FRAGMENTS
just as he copied, with minor changes, extensive passages
from De Sollertia Animalium in the third book of his De
Abstinentia.
From the same author :
Homer's account of Circe contains an admirable
interpretation of the soul's condition. The words are
as follows :
They had the heads of swine, the voice, the hair,
The shape ; yet still unchanged their former mind.°
The story is a riddling version of what Plato and
Pythagoras said about the soul, how although im-
perishable of nature and eternal, it is in no way
impassible or immutable, but at the times of its so-
called death and destruction it experiences an altera-
tion and recasting which bring a change of outward
bodily shape ; it then follows its own tastes by look-
ing for a shape that suits it and is appropriate by
reason of a familiar similarity in its way of life. b And
there, they say, is the great benefit that each indi-
vidual derives from education and philosophy, should
his soul remember all that is fine and beautiful and
feel distaste for ugly, illicit pleasures ; then it will
be able to retain control and look to itself and guard
against the danger that, before it knows what has
happened, it may become a beast, having taken a
liking to a body that is naturally gross and irrational,
one unclean and without innate disposition to good-
ness, one that strengthens and feeds in it the source
of appetite and anger rather than that of intelligence.
« Odyssey, x. 239-240. b Plato, Phaedo, 81 e.
5 Heeren : a<f>vovs. 6 Wachsmuth : rj.
7 F. H. S. : av£avros, altered in P to av£ovros»
369
PLUTARCH'S MORALIA
Avrrjs yap rrjs jjbeTaKoafjir]a€OJs elfxapfxevr] /cat
<f>vois vtto ^pLrrehoKXeovs Sat/zaw dvr\yopevrai
aapKeov dXXoyvayri rrepioreXXovoa xirchvi
Kdl jJL€TCL[JL7rLO)(OV(Ja TOLS lfjV)(ds, "OfJLTJpOS 8e TY]V
ev kvkXco 7T€pio8ov /cat Trepi<f>opdv 7raXcyyeveaLas
K.LpK7)v tt poorly 6 pevKev, 'HAt'ou 7ral8a rod iraoav
(f>6opdv yeveoei /cat yeveoiv av ndXcv cj>8opa orvvdrr-
rovros del /cat ovveipovros . Alatrj 8e vrjaos rj 8e-
XOfJbevrj tov diroOvrjOKovra fj,oZpa /cat X^P a ro ^
TTepieyovros , els fjv ep,ireoovoai nptorov at i/ar^at
TrXavcovrac /cat ^evoTradovoi /cat oXo^vpovrai /cat
ovk loaoiv 07777 l^6(f)OS
ov8* 07777 rjeXcos (fxieotfJiPpOTOS eta 9 vtto yalav,
TTodovaai 8e /ca#' r)8ovds rrjv avvrjOr] /cat cruvrpocfrov
ev aapKi /cat fierd oapKos Suairav epjirinTOVOiv 1
avOis els tov KVKecova, rrjs yeveoeojs fJLiyvuorjs els
ravro /cat kvkcootjs <I)S 2 dXrj9u>s dtota /cat dvrjrd /cat
<f>p6vcfJLa /cat 7radrjTa /cat dAu/Z77ta /cat yrjyevfj,
deXyofievac /cat ^aAacrad/xerat 3 rats dyovoais au#ts"
enl rr)v yeveoiv r)8ovats, ev a> 8r) fidXiara iroXXfjs
/xev evTVxicLS at t/fu^at Seovrat noXXfjs 8e aaxfrpo-
GVVTjSy OTTOJS {IT} TOLS /Ca/CtWot? eiTlOTJ '6 fJL€VCU* KOLI
crvvevSovcFOU fiepeocv r) rrddeoiv avra>v /ca/cooat'uwa
/cat 6rjptCL)8r] fiiov dpieixjjojoiv. r) yap Xeyofxevrj /cat
1 Canter : e/xTrtWouaa. 2 Canter : la>s.
3 Meineke : fleAyo/xem kcu /iaAacrcro/xeva.
4 Canter : eVtor7T6o/xevat.
a Frag, b 126, quoted also, Be Esu Carnium, 998 c.
6 KipKos (or more commonly KpUos) means "ring."
Parallels for the symbolical interpretations that follow may
be found in an article by E. Kaiser, Mus. Helv. xxi (1964),
p. 205.
370
OTHER FRAGMENTS
Now Fate and Nature, the causes of the actual re-
fashioning, are designated by Empedocles the Power
"that wraps in unfamiliar shirt of flesh/' a that is,
gives the souls their new dress, but Homer has called
the cyclical revolution and recurrence of rebirth by the
name of Circe, 6 child of the Sun, since the Sun forever
joins every death to birth and birth again to death
in unending succession/ The island of Aeaea d is that
appointed region of space which receives every man
when he dies, where the souls wander on their first
arrival, feeling themselves strangers and lamenting
their fate and not knowing in what direction lies the
West
Nor where the Sun that gives its light to men
Descends beneath the Earth. e
Longing, according to their tastes, for their ac-
customed and familiar way of life in the flesh and
with the flesh, they fall once again into that brew
(kukeon)/ where birth commingles and literally stirs
together (leukoses) what is eternal and what is mortal,
thought and emotion, the heavenly and the earth-
born ; they are bewitched and enfeebled by the
pleasures that draw them back to birth. Then in-
deed souls stand in need of great good fortune and
great self-control if they are not to follow, and give
way to, their worst parts or passions, and so pass into
a miserable and bestial way of life. Here, it seems,
c That the sun is the cause of sublunary change, including
birth and death, is a commonplace : Plato, Rep. 509 b, Aris-
totle, Met. A 1071 a 15, Gen. et Corr. B 338 b 3.
d Associated with aiai, a cry of lamentation, cf. De Vita et
Poesi Homeri, 126.
6 Odyssey, x. 190-191.
1 A reference to the posset with which Circ£ turned her
victims into animals, Odyssey ', x. 234 ff.
371
PLUTARCH'S MORALIA
vopu^opbevrj rcov iv "AiSov rpioSos ivravdd ttov
T€TCLKTat, TTCpl TOL TTJS ^XV 9 CT^t^OjLteV^ 1 /X€/07y, TO
XoyiGTiKov /cat dvpioeihes /cat IttiQv\L7)tu<.6v \ &v
ckolotov apxty i£ avrov /cat po7rrjv irrl rov ot/cetov
fttov cVSt'Sojcrt. /cat ovkIti ravra puvdos ouSe 7tolt]-
gls dAA' dA^eta /cat <J>voik6s Xoyos. cSv puev yap
iv rfj p,€Tafio\rj /cat yevioei to i7TidvpLrjTiKdv i£av~
dovv €7rt/c/oar€t /cat Svvaorevei, tovtols els 6v<x)8r)
/cat vcbhrf acojjbara /cat filovs OoXepovs /cat aKaddp-
rovs V7to <f>iXr)8ovias /cat yaoTpip,apyias <f>r)ol yive-
adac 3 rrjv pLerafioXrjv . orav 8e <f>iXoveiKiais aKXrj-
pais /cat (f>oviKCUS* (hpLorrjCLV €/c rtvos 1 8ta<f)opds r)
8vop,eveias i^rjyptcofjLevov exovaa Travrdv acrtv rj
$vxh to dvp,oei8es els 8evrepav yeveoiv d<f>LKr]r ai ,
7rXrjpr)s ovaa irpoa^drov iriKplas /cat fiapvc/tpOGVvrjs 6
eppixfjev eavrrjv els Xvkov <f>vaiv rj Xeovros, cborrep
opyavov dpLwrtKov to aaj/jua rep Kparovvri irpooie-
fievrf nddet /cat rrepiappbooaoa. 816 Set 7 fidXtara
irepl rov ddvarov ayoirep iv reXerfj KaOapevovra
TTOLVTOS a7T€X€lV TrddoVS <j)CLvXoV 8 TTjV ^xty KCLl
iraoav eiTidvixLav x a ^ €7T V v Kotfirjaavra /cat <f>66vovs
/cat SvGfievelas /cat opyas d7rcjordroj rtdepievov rov
(/>povovvros €/cj8atVctv rov acbpLaros. ovtos 6 XP V ~
1 Heeren : ax^ofieva.
2 ovcjStj Canter, vcbfy added by Wachshiuth : els vcodij kcu
F Icrovcodrj Kal P. els vwdij Heeren.
3 Bernardakis : yevdaOcu. 4 Meineke : <}>oivu«us.
5 Heeren : papv<f>povr]s. 6 F. H. S. : wpoteiievr).
7 Canter : 817. 8 P 2 : </>a^\r}v FP 1 .
a Plato, Phaedo, 108 a, Gorgias, 524> a.
b Plato, Phaedo, 81 e. Although Homer's Circe" perhaps
372
OTHER FRAGMENTS
is the right interpretation of that belief in the under-
world crossroads ° of which men tell : the parting of
the ways refers to the parts of the soul, the reasoning,
the spirited, and the appetitive, each of which gives
an impulse and inclination towards the manner of
life appropriate to itself. And with this we pass from
mythology and poetic invention to truth and the
laws of nature. The men whose appetitive element
erupts to prevail and dominate at this time of change
and birth suffer a transmutation by reason of their
sensuality and gluttony, so Homer means, into the
bodies of donkeys b and swine, to lead their lives in
mud and uncleanliness. In another soul the spirited
element has grown utterly savage through stubborn
rivalries and murderous cruelties, that sprang from
some quarrel or enmity ; when such a one comes to
his second birth, full of fresh bitterness and indigna-
tion, he throws himself into the shape of a wolf c or
lion, welcoming this body and fastening it to himself
as an organ of retaliation that will serve his dominant
passion , d So one should never keep oneself so pure
as at the time of one's death, as if taking part in a
rite of initiation ; one should restrain the soul from
all evil passions, put all troublesome appetites to
sleep, keep feelings of envy, ill-will, and anger as
far from the seat of reason as possible, and thus
withdraw from the body. " Hermes with his golden
turned men into swine only, she is often represented as giving
them other animal forms : donkeys, e.g. Coniug. Praec.
139 a ; wolves, e.g. Virgil, Aen. vii. 18.
c Plato, PhaedOj 82 a. The wolves and lions of Odyssey,
x. 213, may have been genuine wild animals, not bewitched
human beings ; Eustathius, 1656. 38, regards their status as
not determinable.
d There are points of contact between these two sentences
and De Sera Numinis Vindicta, 565 d.
373
PLUTARCH'S MORALIA
ooppaiTis 'Epfirjs dXrjd&s 6 Xoyos ivrvyxdvcuv koX
Sclkvvcjv ivapycos to kclXov r) iravromaaiv eipyei
/cat dW^et 1 rod kvkccovos, r) movaav* iv dvdpumLvto
pio) koll rfdei 8ia<f)vAdao€i ttXgiotov \povov, <hs
OLVVGTOV ian.
201
Stobaeus, i. 49. 61 (i, p. 448 Wachsmuth).
Tov avrov*
HdXlV alviTTO/JL€VOS OTL TCUS TCtiV €VO€^(x)S jSejStOJ-
kotcov ifivxcus [Jberd rrjv reXevrrjv oIk€los ecrrt tottos
6 7T€pl rr)v aeXrjvrjv, imeSriXaxjev €L7tcx)V,
dXXd a is r)Xvoiov ireSiov kcli nelpara yairjs
dddvaroi* 7T€[jafjovaLV, 60 1 £av66s *Pa8dfjLav6vs,
TjXvGlOV fJU€V TTchloV €t/COTO>9 7rpO<J€L7T<bv TTjV T7JS CT€-
Xrjvrjs €7Ti<f)dv€iav v<f>* r)Xiov KaraXapu7TOiJL€vrjv , " or
deijercu* dXiov 5 avyals," <Z>S (frrjcrt, TtfAodeos, irepara
Se yrjs rd dtcpa vvktos- fjv oKidv rrjs yrjs etvou
Xiyovaiv oi fJbaOrjjJiaTLKol rroXXaKis eimjjavovoav rrjs
acXrjvrjs, cos tovto rrjs yrjs rrepas ixovarjs, od rfj
UKld [ACLKpOTepOV OVK €£lKV€LTOLl.
*202
Stobaeus, iii. i. 199 (iii, p. 150 Hense).
JJvdayopiKa'
Kat fir)v ovSev ioriv ovrco rrjs HvdayoptKrjs
1 a7T€X€t> F : dvex^i P. 2 Canter : iroiovoav.
8 P 2 , Homer : aOdvarov. 4 Meineke : aufcrcu.
5 Meineke : yXlov F : fcXlov P.
° Odyssey, x. 277.
6 Heraclitus, Horn. Alleg., chap. 72, Eustathius, 1658. 26.
374
OTHER FRAGMENTS
wand " ° is this faculty of reason, 6 which in very
truth converses with the soul and shows it clearly
what is its good, and either bars and restrains it en-
tirely from drinking of the posset, or preserves it, if
it does drink, in a human life and character for so
long as is feasible.
201
From the same author :
Again wishing to hint that after death the souls of
those who have lived righteous lives have for their
own the regions around the moon, he suggested this
by saying :
Thee to the Elysian plain and earth's extremes
The Gods shall send, where Rhadamanthys dwells,
The golden-haired. d
He aptly gave the name of " Elysian plain " to the
surface of the moon that is illuminated by the sun, e
when, in the words of Timotheus/ " the sun's rays
bless it " ; and by " Earth's extremities " he means
the limit of night. Astronomers say that night is the
Earth's shadow, which often touches the moon ; ?nd
so he means that the earth has as its extremity the
point beyond which its shadow does not reach. g
*202
Pythagorean Views :
Moreover nothing is so characteristic of the Pytha-
c C/. Plato, Phaedo, 82 b, 114 c ; the best of philosophers
escape reincarnation.
d Odyssey, iv. 563, quoted also, Be Facie, 942 f, 944 c.
* The etymology is Elysium from Helios.
f Frag. 13 Diehl. ° Cf. Be Facie, 942 f.
375
PLUTARCH'S MORALIA
(f>i\ooo<f>Las i&iov, <I)S to ovjjl^oXlkov, olov iv reXerfj
fAefJuyiievov <f)covrj /cat aicoTrfj StSaa/caAtW yevos*
ware fir) Ae'yetv
deiaco ^vverolai, Ovpas 8' irrideode jSe/J^Aot,
aXX avrodev eyeiv $**)$ Kai X a P aKry )P a T °^ GVV "
rjdeot, to (fypa^ofievov, TV<f>\6v he /cat dorjfiov etvat
TOLS 0L7T€ip0L£. <1)S ydp 6 CLVa£ 6 €V AcA^OtS" OVT€
Aeyet ovre KpviTTei aAAa orjfiatvec Kara rov 'Hpa-
k\€ltov, ovtco tcjv TlvdayopiKcov OVflf56Aa)V KCLL TO
(f>pd^eadat Sokovv Kpv7Tr6[JL€v6v eon /cat to Kpv-
rrreoO ai voovfievov.
*203
Stobaeus, iii. 13. 68 (iii, p. 468 Hense).
QepuoTLOv 1 rrepl ^JV\r)s'
Et fiev ovv 6p0a>s inl HXdrcjvos etVre Aioyevrjs,
tl oat ocpeAos r)fiiv avopos os ttoAvv rjorj %povov
<f)i\ooo<})(x)v ovheva XeXv7rrjK€v; " erepot Kpivovoiv. 2
lows yap (bs to fieXi 3 Set /cat rov Adyov rou <£tAo-
a6(f)ov to yXvKV Stjktlkov eye iv raw rjXKOjfievcov,
1 &€fuarlov omitted by L.
2 Second hand in Par. 1985 : Kptvovaiv.
3 Wyttenbach : /xcv.
Kern, Orphicorum Fragmenta, 334. The first two words
are quoted by Plutarch, Quaest. Conv. 636 d.
376
OTHER FRAGMENTS
gorean philosophy as its use of symbols, a kind of
instruction compounded of speech and of silence, as
in a mystic ritual : as a result they do not say :
To those with understanding I shall sing ;
But close your doors, all ye who are profane,
but what they signify is immediately lucid and clear
of feature for those to whom it is familiar, but dark
and meaningless to the ignorant. Just as the Lord
who is at Delphi " neither affirms nor conceals but
indicates, " to quote Heraclitus, b so with the Pytha-
gorean symbols what seems to be made known is
really being concealed, and what seems to be con-
cealed is discerned by the mind.
Ascribed to Plutarch by Wyttenbach on grounds of
matter and style. This, although more likely than Meineke's
ascription to Aristoxenus' livdayopiKal y Ano<l>dcr€t,s 9 the other
fragments of which are quite different in style, is yet far from
certain.
*203 c
Themistius, On the Soul :
I leave it to others to decide whether Diogenes
was right in his comment on Plato : " What use to
us," he asked, " is a man who has practised philosophy
so long without causing anyone pain ? " d It may well
be that the talk of a philosopher should have a
sweetness that stings ulcers in the mind, as honey
stings bodily sores. *
6 Diels-Kranz, Fragments der Vorsokratiker, 22 b 93 ;
also quoted, De Pyth. Orac. 404 d.
c On the reasons for and against attributing frags. 203-
206 to Plutarch see p. 307. ^ d Cf Moralia, 452 d.
e Cf Moralid) 59 d, Life of Phocion, chap. 2.
377
PLUTARCH'S MORALIA
*204
Stobaeus, iv. 22. 89 (iv, p. 530 Hense).
®€fJLLOTLOV €K TOV 7T€pl ifjVX^JS'
? AAA' oSv 1 fMaXcara Sa/jcbv dnedave rrjs yvvaiKos,
eptbv ipo)G7js a7roAet7rdjLt€j/os'. 2 . . . ovdev tlireZv
ovre TTOifjaai rrpos avrrjv Irapbov iroXfirjaav , 8 dAA'
ovtojs iveKapreprjaav djJb<f>6r€poi rep TrpenovrL,
cboirep dirohei^aodai OeXovres on TrXetorov alSovs
epajTi Sikcllo) jMerearcv. o9ev epuoiye irXeZorov avrfj
(f>atv€Tai xpovov dvrjp (JvpLpefiLcoKevaL- ndvra yap
SloXov tov SeKaerrj xpovov 6p,aXtbs ovvefiiwaev. al
S' aAAat 4 GVVOIKOVOIV OV (JVfJL^LOVOLV, OTCLV Xwt<jl)oi
tovs 5 dvSpas rj tjiXorvirojaiv 7} hia<f>epcovrai rrepl
XprjfJidrojv rj /ca/ccu? Xeyaxjiv r) <j>€vya>oi Opvirro-
fievai ras <f>iXo<f>poovvas kcu ovvSiairrjcreLS' toor
dv tovtov i^cupfjs* tov xpovov iv cS tclvtol Trpdrrov-
env, a7roAei7r€TCu fipaxvs ZKelvos 1 6 rrjs cru/xj8to6 crews.
*205
Stobaeus, iv. 50. 29 (v, p. 1032 Hense).
'Ek tov @€[ugtlov irepl ipvxfjs'
Kairot irepi ye rtov yepovrcov 6 So^o/cAt/? eiprjKe
XCLpievrcos,
opuKpd -rraXaid crwfjbar evvd^ei poirrj-
Karaycoyfj yap eoLKev 6 yepovrtKos ddvaros, €K^oXi)
1 Meineke : aAAou M : aAA* ov A.
2 Meineke : a7roAt7ro/x€vos. Lacuna marked by Hense.
3 MXfjLrjcrev Meineke. 4 Meineke : aAAcus.
5 \ikv after tovs omitted following Gesner.
6 Bernardakis : cgaipQs* 7 ckci'voi? Meineke.
378
OTHER FRAGMENTS
*204 a
Themistius, from his On the Soul :
But in reality the chief cause of his death was
longing for the wife he had lost : he loved her as she
loved him. . . . They did not dare to treat her with
any roughness of word or deed, 6 but both main-
tained such a decorum that it would seem they wished
to demonstrate that an honourable love is associated
with the deepest feelings of respect. So he seems to
me to have shared his life with her as her husband
for a very great length of time, for he shared it
equably through the whole of those ten years. Other
women share a house with their husbands, but not
their lives, at times when they give them pain or
are jealous of them or quarrel over money -matters
or abuse them or put on airs and avoid all affection
and companionship. So that if you subtract the time
in which they behave in this manner, that in which
they share their life is but a brief remainder.
*205
Themistius, from his On the Soul :
Yet Sophocles has written a charming line about
old men :
A small weight in life's scales brings old folk sleep. d
Death in old age is like reaching a harbour, but the
° Bernardakis suggested that this fragment comes from
the Amatorius, having been lost in the lacuna at 766 d. This
is improbable. If the fragment is Plutarchean at all, it is
likely to come from the same book as frags. 172-178, 203,
205-206.
b The text is uncertain. Perhaps " he did not dare, etc."
c Cf. Praecepta Coniugalia, 142 f. d O.T. 961.
379
PLUTARCH'S MORALIA
Se koll vavayiov ioTiv 6 rtov vewv €K7tittt€i yap rj
l/jVXTJ j8ta GVVTpl/3oiJL€VOV TOV (JCOfACLTOS.
*206
Stobaeus iv. 52. 45 (v, p. 1086 Hense).
®€fU(JTLOV €K TOV 7T6/H ifjVX^S'
"OlTOV TOV OL7TO TTfS TiTO&S <f>lXoOO(f)OV ' * KvTlTTOSTpOV
arroOvrjOKovTa Xeyovoiv iv €vtvx^(^tos puipei 8ta-
voeioOcu 1 Kal ttjv €k RiAita'a? avTto yevofJLevrjv els
'Adrjvas evrrXoiav.
*207
Stobaeus, iii. 33. 16 (iii, p. 681 Hense).
HAovTapxov
rie/H T7]S Kdd* "OfJLrjpOV €^€jLtU0ca? StOL TOVTtDV
oa<f>(bs SeLKWTOu- Xeyec yap,
QepoiT aKpiTOjjivOe, Xiyvs vrep icbv ayoprjTTjs
tcr^eo, jJLrjS' e#eA' olos ipi(J.\i€vai fiaoiXfji. 2
Kal tov TrjXefJbdxov zIttovtos,
fj jitaAa tls detov* evSov, ot ovpavov evpvv ex ovaiv >
1 Post : hiaK€lod(u. ficplbt OcvOat, Patzig after Meineke (/LieptSt
Ktiodai).
2 pacnXevaiv Homer.
3 0€os Homer.
° Cf. Life of Marius, chap. 46, T>e Tranquillitate Animi,
469 d ; Stoic. Vet. Frag, iii, p. 246.
b Wyttenbach guessed this fragment to come from
Homeric Studies (see p. 238). Diels, Doxographi Graeci,
380
OTHER FRAGMENTS
death of young men is shipwreck and jettison : the
soul is swept overboard, as the body is violently
shattered.
*206
Themistius, from his On the Soul :
In this connexion the story is told that the Stoic
philosopher Antipater on his death-bed counted
among his pieces of good fortune even his prosperous
voyage from Cilicia to Athens.
*207 b
Plutarch :
Homer's approval of " holding the tongue " c is
clearly shown by the following lines : he writes,
Thersites, unconsidered are your words ;
Keep quiet, ready speaker though you be,
Nor wish alone to wrangle with the king.*
And when Telemachus said,
Some god's within, a dweller in wide heaven,*
pp. 97-99, argues that it is a fragment of a pseudo-Plutarchean
work, perhaps of the second cent, a.d., used in De Vita et
Poesi Homeric chap. 149. F. della Corte, Riv. Fil., N.S.
xvi (1938), p. 40, thinks that it is taken from a recension of
a work by Plutarch, of which other versions are to be found
in Pap. Lond. 734 and De Vita et Poesi Homeri.
c Often spoken of as a Pythagorean practice. On Pytha-
gorean interpretation of Homer see M. D6tienne, Homer e,
Hesiode et Pythagore (Coll. Latomus lvii).
d Iliad, ii. 246-247.
• Odyssey, xix. 40 ; the first half of the line is correctly
cited at Moralia, 762 e.
381
PLUTARCH'S MORALIA
imAafjLpavoiJLevos 6 rrarrjp €<f>rj,
aiya /cat /caret gov voov loyave (JL-qS* epeetve-
aVTTj TOL SlKTJ €GtI deCOV OL "OXvfJLTTOV e^OVGL.
rovro iKGiyrjGiv 1 ol YYvQayopiKoi KaXovvres ovSev
aTTtKpLvovTO roZs 77epi decov 6 rt 2 rv^oiev tra/xaj?
/Cat €VX€p6>S ipOJTCOGl.
*208
Stobaeus, iv. 36. 23 (v, p. 873 Hense).
Ylop(/>vpLOV €K rod 7T€pl Hrvyos*
'H re trca avrrj top Kaprrov aVojSaAAet rrplv €K-
dpeipcu- Sto " (hXeGLKapnov " 3 avrfjv 6 iroaqr^s ovo-
/xa£et. /cat fievroi loToprjTou ws /xera olvov Sodels
6 ravTiqs KCLprros ayovovs 770tet rou9 TTiovras /cat
Karaoftevvvoi to OTrepfia /cat /xapatVet TTyv yovifiov
OpfJLTjV.
209
Stobaeus, iv. 41. 57 (v, p. 944 Hense).
'E/c rcov Ylop<f>vpLov nepl ^Irvyos
"H re yap aiyeipos, cos (f>acnv aAAot re /cat
HAovrapxos, (f>iAo7T€vdr]s /cat aTeArjs 4, npos Kapiro-
1 iiyyqow mss., corrected by Gomperz from Eustathius, in
Odyss. xxiv. 485, €Kaly7jms TlvdayopiKOiS rj aKpa oiyrj.
2 Wyttenbach : otc.
382
OTHER FRAGMENTS
his father restrained him with the words,
Silence ! Repress your thought and ask no questions :
The dwellers in Olympus have this right.
The Pythagoreans called this " firm silence," and
gave no answer to those who, recklessly and without
qualms, put indiscriminate questions about the gods.
*208*
Porphyry, from the work On the Styx :
This willow also drops its seed before ripening it, so
that the poet calls it " seed-losing/ ' c It is indeed also
recorded that, if given in wine, the seed of this tree
makes those who drink it infertile, drying up the
semen and withering their impulse to procreation. d
209
From Porphyry's On the Styx :
The black poplar, as Plutarch and others say, is a
sorrowful tree and unsuccessful in setting seed. 6
a Odyssey, xix. 42-43.
6 Claimed as Plutarchean by Bernardakis ; if in Porphyry
it originally followed frag. 209 (note re . . . t*), there is a
good chance that he was right.
c Odyssey, x. 510 ; cited also by Theophrastus, Hist.
Plant, iii. 1. 3.
d Cf. Geoponica, xi. 13.
* Its resinous discharge was supposed to be tears ; for its
infertility cf. Theophrastus, Hist. Plant, iii. 4. 2, Arist.
Oen. Animalium 726 a 7 : the fact is that the great majority
of these trees are male.
3 Gesner : oXccriKapiTov. 4 aTehrjs M : cvtcXtjs A.
383
PLUTARCH'S MORALIA
yovlav. 8lo kcu So^o/cAtJ? ev rioi 1 <f>rjOLV,
ov xprj ttot dvdpcoTTiov 2 fieyav oAftov 0,770-
fiXei/tar ravv(j>Aoiov yap loap,epios
cf>vAAois rt? 3 alyeipov fiiorav a7roj8aAAei.
210
Stobaeus, iv. 50. 19 (v, p. 1024 Hense).
YLAovrdpxov
Ncots Se ^rjAcoreov rovs yepovras, Kara Htfiajvi-
ddrjAos ltttto) ttcdAos cos dfjua Tptyeiv
Kaddirep (frrjolv 6 UAdrcov irtl rod fjnyvvfjievov irpos
vScop aKpdrov fiatvofievov deov irepco dea) vr]cf>ovri
ooj<f>povi feudal .
211
Syncellus, Chronographia, i. 625 Dindorf.
OvTOS KCLL TOV 'lovAiOV KdVoV / €VCL TWV UtOJLKOJV
(f)cAocr6(f)a>v , dvelAe* irepl ov napdSo^ov "RAAtjolv, ojs
Soklo, 7T€7rAaaTaL. dirayopbevos yap irpos to 9a-
velv drapdxtos Aeyerai tlvl tcov iraipa>v 'Avrto^o)
rovvofia, HeAevKet, ovveiro fievoj TTpoznreZv? ojs iv-
rev^erai avrco Kara ttjv avrrjv vvKra fierd rrjv
1 iv Trjpet Nauck, but see CI. Quart, ii, p. 216.
2 dvdpajTTov Gleditsch.
3 <£uAAois tls Pearson, adapting Gleditsch and Bergk : Sons.
4 'Lrjfj wvlStjv Wilamowitz.
5 Bernardakis : kovov (and kclvos below).
6 Wyttenbach : Ttpoaenrelv.
384
OTHER FRAGMENTS
Hence Sophocles in certain verses says :
Never admire men's great prosperity ;
A man's days are like the slender poplar's leaves,
As quickly his life is gone."
210
From Plutarch :
Young men should be ardent followers of the old —
in Simonides' b words,
Run like the just- weaned foal beside its dam.
Similarly Plato, speaking of the mixture of wine with
water, says that one god is chastened by another, a
mad god by a sober.
211
He d also executed one of the Stoic philosophers,
Julius Canus, about whom the Greeks have invented
(or so I think) an extraordinary story. It is said that
as he was being led away to his death he calmly
prophesied to a friend who was accompanying him,
Antiochus by name/ from Seleucia, that on the very
night after his passing he would meet hirn and discuss
° Frag. 535 Nauck (593 Pearson), probably from T-qpcvs.
The meaning of ravv(f>\oLos is obscure, cf. Gow on Theocr.
xxv. 250.
b Really Semonides, frag. 5 Diehl, cited also at Moralia*
84 n, 136 a, 446 e, 790 f, 997 d.
c Laws, 773 d, cited also at Moralia, 15 e, 791 b. The frag-
ment is either carelessly written or has suffered abbreviation.
If the latter is the case, the source may be An Seni Sit
Oerenda Res Publica, 790 f — 791 b. Stobaeus has other
extracts from that work, some abbreviated (iii. 29. 85, p. 653
Hense, iv. 4. 20, p. 189 Hense, iv. 13. 43, p. 363 Hense).
d The emperor Gaius. * Not otherwise known.
385
PLUTARCH'S MORALIA
e£ohov Kal SiOLTroprjcFei tl tcov O7rov8fjs dtjicov, Kal
on fxerd rpels rj/juepas 'PeKros, eh tcov eraipcov y
V7t6 Yatov cfiovevOrjoeraL. a Kal yeyovev, rod puev
dvatpeOevros rpiraiov, rod S' J Avtloxov r'qv err-
oipiav elnovrog rfjs vvktos, otl travels 'IovAto?
KaVo9 ra Trepl hiapbovrjs rrjs ipvxfjs Kal Kadapco-
repov 1 </>cotos /xera rrjv e£o&ov Sirjyrjoaro. ravra
UXovrapxos 6 Xatpcovevs loropel.
212
Theodoretus, Cur. Graec. Affect, i. 468 a.
"Ore 8e Kal rcov Alovvolcov Kal rcov TlavaOrj-
vaicov Kal p,evTot rcov Qeofjuocpopicov Kal tcov 'EAeu-
oivlcov rds reXeras 'Op<j>evs, dvrjp 'OSpvorjs, els rds
Adrjvas eKopaoe, Kal els AtyvTrrov dcfuKopievos ra
rrjs "laiSos Kal rod 'OolpiSos els ra rfjs Arjovs Kal
rod Alovuoov fieraredetKev opyia, oihaoKei jjiev
UXovrapxos 6 eK Xaipcoveias rrjs Houorias. . . .
213
Theodoretus, Cur. Graec, Affect, i. 510 b.
Upcorovs Oeovs evopaoav Kal AlyvTrrioi Kal Oot-
viKes Kal fxevroi Kal "1iLXXr)ves tJXlov Kal creXrjvrjv
Kal ovpavov Kal yrjv Kal raXXa oroixeta* rovro yap
8rj Kal 6 UXdrcov Kal 6 HiKeXicbrr)s AioScopos /cat
6 Xatpcovevs eoiha^e UXovrapxos.
1 Goar : Kadapcordpas,
386
OTHER FRAGMENTS
an important subject, and that Rectus, 6 one of his
friends, would be murdered by Gaius in three days'
time. These things did in fact happen. Rectus was
executed three days later, and Antiochus told of a
nocturnal vision, in which Julius Canus appeared and
informed him of the survival of the soul and the purer
light that succeeds its passing. This story is recorded
by Plutarch of Chaeronea. c
212
Plutarch of Chaeronea in Boeotia informs us that
the rites of the Dionysia and of the Panathenaic
festival, and indeed those of the Thesmophoria and
of the Eleusinian mysteries, were imported into
Attica by Orpheus, an Odrysian, and that after
visiting Egypt he transplanted the ritual of Isis and
Osiris into the ceremonies of Deo and Dionysus . d
213
Both the Egyptians and the Phoenicians, and in-
deed the Greeks too, thought that the first gods
were the sun and moon and heavens and the earth
and the rest of the elements. Plato, 6 Diodorus
Siculus/ and Plutarch of Chaeronea have informed
us of this.
° Seneca. De Tranquillitate Animi, 14. 4-9, recounts the
death of Julius Canus and how he promised to return to tell
his friends " quis esset animarum status."
b Not otherwise known.
c Patzig suggests with some plausibility that the source is
the work On the Soul ; compare fragments 173, 176.
d Cf. Herodotus, ii. 81, Diodorus Siculus, i. 11, 13, Or-
phica, frag. 237 Kern.
• ? Laws, 887 e. ' i. 96.
387
PLUTARCH'S MORALIA
*21i
Tzetzes, Chiliades, i. 812-820.
Hepl rod Ijiariov ' AvricrOevovs HvfSaptrov
ToLOVTOV TO LjJbOLTLOV V7T7J PX €V * AvTloOtVOVS '
rjv govgov 1 dXovpyes TTevreKatSeKaTrrjxvalov ,
%X ov ^ v ^ oa KaL Qeovs /cat HepotKa /cat Soucra, 2
fjuapydpoLS rjoKrjjjbeva re /cat XlOols rt/xaA^eat,
X€ipi8i 8e darepa puev et^e rov 9 AvTLG0evrjv
ev 8e darepa J^vftapiv, rrjv ttoXiv * Avriodevovs .
tovto 8e AioinjGtos 6 rrporepos /cpai rjGag
ct9 eKarov /cat clkogl rdXavra vofjaGpLarcov
Kapx^ooviOLS ep,7ToXel. UXovrapxos otjitat ypd(f)€L.
EX TON TOT XAIPQNEQZ
These notes are found in a number of mss., all descending
from Marc. gr. 196 ofiocjoc cent., which contains matter from
two sources, one providing a number of commentaries on
Platonic dialogues by Olympiodorus, the other a collection of
notes, of mixed origin, on the Phaedo. Among this collection
are three sets of matter which claim to be derived from
Plutarch ; unfortunately the ms., although indicating the
beginning, does not indicate the end of the second set. Wytten-
bach, who first discovered it (in a later ms.), certainly in-
cluded too much, and later editors of Plutarch have followed
him. I agree with Finckh and Norvin, the editors of
Olympiodorus, that only the first five notes b in this set are of
Plutarchean origin : what follows has a different, less indi-
vidual, scholastic character. The third set of matter has the
same ultimate origin as the other two, with which it has
1 ty o y avro fiev Ps.-Arist. (see note a). Tzetzes' motives
and meaning in writing govgov are obscure.
2 Cf. Ps.-Arist., dvcouev fiev Zovoois (perhaps read Unvdais)
Karajdzv he UcpGais.
388
OTHER FRAGMENTS
*214
On the cloak of Antisthenes of Sybaris :
The manner of Antisthenes' cloak was like this.
It was lovely as a lily (?), dyed purple, and fifteen
cubits long, with animals upon it and gods and
Persian scenes and Susa, all these tricked out with
pearls and precious stones. On one sleeve was repre-
sented Antisthenes himself, on the other Sybaris,
his native city. This cloak was sold by Dionysius the
First, after he had got possession of it, to the Cartha-
ginians for one hundred and twenty talents in cash.
Plutarch, I think, a tells the story.
EXTRACTS FROM THE CHAERONEAN
many coincidences, but has been further abbreviated and
modified inform. It is impossible to say what was the title
or titles of the work or works thus laid under contribution.
Possible candidates from the Lamprias Catalogue are nos.
48, 177, 209, and 226.
Ziegler, R.E. xxi. 7-53, is doubtful whether the fragments
have anything to do with Plutarch, thinking that they are at
best notes found among his papers. The coincidence between
frag. 215 (k) and Moralia, 537 a, however, supports the ascrip-
tion. Zeller, Phil. d. Griechen, Hi. 2. 808 3 , supposed the
extracts to be taken from the neo-Platonist Plutarch ; this
view is rejected by W. Norvin, Olympiodorus fra Alexandria,
p. 124, and R. Beutler, R.E. xxi. 970, s.v. " Plutarchos von
Athen."
a No trust should be put in what Tzetzes thought or pre-
tended to think. He derived the story from Ps.-Aristotle, Mi-
rab. Auscult. c. 96, cf. Athenaeus, xii. 541 a, where the owner
of the cloak is called Alcisthenes ( Alcimenes in some mss.).
b Doubt is possible about the sixth and seventh, which I
have therefore included, but marked as uncertain.
389
PLUTARCH'S MORALIA
215
(a) "On ov to €ttigt7]t6v airiov rrjs eTTLOTrnxrjs,
<hs 'A/o/cecrt'Aaos" ovtoj yap /cat dv€7noTrnjLoovvr] rrjs
€7TLGTrjijLr]9 atrta (fxiveiTai.
(b) "Otl oz>x rj ^xh ^pcrrce iavTrjv els ttjv tcov
rrpayfidrajv KaraX-qifjiv /cat aTrdr-qv Kara, tovs and
rrjs Uroas. 77609 yap alria iavrfj yvwoews rj ipv\r]
/cat ayyota?, p,f)iru) avrds e^ovoa dpyrp>;
(c) "On p,6va) rep UXdrajvL pqorov anohovvai
tov Xoyov, et? Xrjdrjv /cat avd/JLvrjacv ava<f>epovn ttjv
yvcjGiv /cat ttjv dyvoiav.
(d) "On €V€icriv fjiev at iTTiarrjjxai, Kprjirrovrai S'
V7TO TOJV dXXoJV €7T€lOOolo)V OfJLOlOJS Tjj V7TO A^jLta-
pdrov TTepb^Oeiurj SeXrco.
(e) "On /cat to t^rjTelv /cat to evploKeiv StjXol ttjv
dvdfJLvrjow ovre yap t^rrjoeiev dv ns ov eanv
av€vv6r)TOS ovt dv evpoi Sta ye ^-qriqoeojs' Ae'yerat
yap evploKtiv /cat o /cara nepiTTTOJOiv.
{f) "On dnopov ovtojs €l olov re ^rjretv /cat
€VpLOK€LV, d)S €V M.€VO)VL 7TpO^€^XrjraL' OVT€ yap d
iofjuev, fJLaraiov yap' ovre a (jltj tcr/xev, /caV yap nepL-
Treaojpbev avrols, dyvoovpuev, ws rot? Tvypvoiv. oi
fiev yap HeptTrarrjnKOL tov hvvdjxei vovv €7T€v6rjoav
rjfieZs S' r)7TOpoviJL€V and tov ivepyeiq etSeVat /cat
jjLrj eioevac. €otoj yap etvat tov Svvdpbet vovv, dAA'
ert drropia rj avTrj' ttcos yap ovtos voet; 7} yap a
Herodotus, vii. 239. b 81 d.
c Aristotle, de Anima^ 429 a 15.
390
OTHER FRAGMENTS
215
(a) That it is untrue that that which can be known
is the cause of knowledge, as Arcesilaus maintained,
since if this is so lack of knowledge will turn out to
be a cause of knowledge.
(6) That it is untrue that the soul turns itself to the
apprehension of facts and to error, as the Stoics
maintain. For how can the soul be the cause of its
own knowing or its own ignorance, if it does not
already possess these things to begin with ?
(c) That a very easy explanation is open to Plato
and to him alone, when he traces knowing and igno-
rance to forgetting and recollection.
(d) That various items of knowledge exist in us but
are hidden under other supervening things, as with
the tablet dispatched by Demaratus. a
(e) That both search and discovery prove the exist-
ence of recollection, since no-one could search for a
thing of which he had no conception nor could he
discover it — at least not by searching. We do also
say, of course, that a man who comes across a thing
makes a discovery.
(f) That the problem advanced in the Meno, b
namely whether search and discovery are possible,
leads to a real impasse. For we do not, on the one
hand, try to find out things we know — a futile pro-
ceeding — nor, on the other, things we do not know,
since even if we come across them we do not recog-
nize them : they might be anything. The Peripa-
tetics introduced the conception of " potential intui-
tion " c ; but the origin of our difficulty was actual
knowing and not knowing. Even if we grant the
existence of potential intuition, the difficulty remains
unchanged. How does this intuition operate ? It
391
PLUTARCH'S MORALIA
oioev 7] a ovk oioev. ol o arro ttjs Zjtocls tols
<j)voiKas evvoias alricovrai' el jxev 8rj Swdfiei, ravro
epov^iev. el S' evepyeia, Std rt ^rjrovfJLev a LGfiev;
el 8' 0,770 tovtcdv dXXa ayvoovjievay ttcos direp ovk
lafxev; ol YLmKovpeioi ras tt poXrjifje is ' a? el p,ev
hir)p6ptx)iievas (f)aoi, rrepiTTr) rj ^rjTrjcris' el S' dSiap-
dpOJTOVSy 77609 dXXo TL TTCLpCL ras 7rpoXrjipeLS ern^r)-
rovfjbev, 6 ye ovSe TrpoeiXri^apLev ;
(g) "Otl koll r) dXrjdeia to oVo/za SrjAol Xrjdrjs
eKpoArjv eivai tt]v eTnoTfjfjirjv, 6 eoTiv dvapLvrjais .
{h) "Oti /ecu ol jJLTjTepa tlov Mouoojv tt)v M.Vr][JLO-
ovvrjv elrrovTes avTO tovt evoeiKVWTai' at p,ev yap
Movoai to ^rjTelv napeypvTai, rj 8e M.vrj[jboovvrj to
evpiGKeiv.
(i) "On koll ol ttoAAol to dyvoeiv eTriXeXyjodai
XeyovTes tco olvto) fiapTvpovGi' Xavddveiv yap rjjJL&s
(frafiev direp dyvoovfiev, Kal Aadpala Trpdyp.ara /ca-
Aovfjuev ra dyvoov\ieva.
U) 'Otl Kal TrpofiiOTfjs dvafJLvrjaeis iGTopovvTai,
ola Kal r) tov Mvpojvos.
(k) "On Kal ogol yaXrjv <f>ofiovvTai rj oavpov r)
XeXwprjv, ovs elhevai avTos' Kal 6 Tifiepiov dSeA-
(f>i8ovs dpKTovs drjpcov Kal XeovTas, SfJbOJS dXeKTpv-
a Stoicorum Veterum Fragmenta, ii. 104.
6 Usener, Epicurea, p. 188. 25.
c Plato, Theaetetus, 191 d ; [Plutarch], Be Liberis Edu-
candis, 9 d ; Plutarch, Mor. 744 b ; Cornutus, chap. 14,
KaXovvrat 8e Mouctcu oltto rfjs ficouecos, tovtzotl ^rjTijaeajs.
d In Greek the three words all contain the root lath- 9
" escape notice."
e The experience was that of Myron's boy-minion, who
remembered that in a previous existence he had driven a
lover, whom he had refused, to drown himself; Aeneas of
Gaza, Theophrastus, p. 19 Boissonade, Migne, lxxxv. 904.
392
OTHER FRAGMENTS
must be either on what it knows or on what it does
not know. The Stoics make the " natural concep-
tions " responsible. a If these are potential, we shall
use the same argument as against the Peripatetics ;
and if they are actual, why do we search for what we
know ? And if we use them as a starting-point for a
search for other things that we do not know, how do
we search for what we do not know ? The Epicureans
introduce " preconceptions " ; if they mean these to
be " articulated," search is unnecessary ; if un-
articulated," how do we extend our search beyond
our preconceptions, to look for something of which
we do not possess even a preconception ? b
(g) That the word aletheia (truth) also proves know-
ledge to be a casting-out of lethe (forgetting), and
this is recollection.
(h) That they also indicate the same thing by
calling the Mother of the Muses Mnemosyne (Me-
mory), since the Muses are the cause of search and
memory the cause of discovery.
(i) That ordinary men too give evidence of the
same thing when they call not knowing something
being " oblivious of it." We say that what we do
not know " escapes us," and we call things that are
unknown " secrets." d
(j) That there are also recorded stories of the
recollection of a previous existence, like for example
the experience of Myron. 65
(k) That (similar evidence is) also (given by) all
those who are frightened of weasels, or lizards, or
tortoises : he says that he personally knew such indi-
viduals. And Tiberius 's nephew f used to hunt bears
and lions, but could not abide even the sight of a
f Germanicus, cf. De Invidia et Odio, 537 a.
393
PLUTARCH'S MORALIA
ova ot)S' tSetv rjSvvaro' (f)app,aK07Ta)Xr]v Se riva
etSe'rat vtto jiev SpaKovrajv /cat doTTihojv fJbrjSev ttcl-
oyeiVy fJbvcoTra Se <f>evyeiv /xe'^pt fiofjs /cat e/coracreojs' .
@€fJLLaa)v S' 6 larpos ra puev aAAa 7rddrj iravra
fierex^^pi^ero, rov S' vSpocfroflav et ns /cat aVd/xaae
fjbovov, irapdrrero /cat o/xota eVacr^e rots' U7r' aOrot;
/care^o/xeVots" c5v alriav elvai rrjv dvdfJLvrjoLV rrjg
7T porr ad eias.
(I) "Otl at Ttbv TTpOTTaOeicov a^oSporepat rv-
ttovgl rds [JLvrjiJLas et? 8vo yeveoevs' olov to IIoAe-
fidpxov /cat Tcbv iv KootV#oj vtto tlq /xeyaAa> oeiop,a)
/cat to iv 'A/xopya* rou ArjfjLr^rpLov iyyeypapLfxivov
rep rd(/)Cx).
(m) "Ort o/xota ndoxovoi /cat ot irorapLovs fJL&X-
Xov 7} OdXarrav SeSoiKores /cat ot 77009 ra {^77
raparrd/xevot.
216
Ilapa rod avrov ovordoeis erepar
(«) "Ort ra veoyevrj rratSia dpLeiSrj ion /cat
dypiov /JAeVet p-e'^pt rpicov a^eSdv ejSSo/xaSojv, U77-
vcoTrovra rov irXeioj xpovov aAA' ojjlojs 7707-e /ca#'
vttvovs /cat TToAAa/cts' yeAa /cat Sta^etTat. TtVa ouv
rpoTTOv aAAoy tovto ot>p,j8atVet, 77 7-779 ipvxfjs Tore
diro rrjs Stvrjs rov l^cpov dvacfrepovorjs /cat /cara ra?
iavrrjs TrpoiradeLas KivovjAevrjs ;
On the meaning of 8pa/ca>v, when not a generic term
for " snake," see Gow's note on Nicander, Theriaca, 438.
394
OTHER FRAGMENTS
cock. He says, too, that he knew an apothecary who
was unaffected by pythons and cobras, but would run
away from a gadfly, actually shrieking and becoming
quite distracted. The physician Themison b would
handle any disease except hydrophobia : if that were
even mentioned, he would be disturbed and suffer
symptoms like those of patients in the grip of that
disease. These phenomena, he says, are all caused
by recollecting an experience in a previous life.
(I) That the more violent previous experiences
make an imprint on the memory for two reincarna-
tions, for example the case of Polemarchus and the
events in Corinth due to the great earthquake, and
the inscription on the tomb of Demetrius at Amorgos. d
(m) That those who are more frightened of rivers
than the sea and those who are upset by heights are
similarly affected by a previous experience.
216
Further proofs from the same source :
(a) That new-born babies do not smile but have a
fierce look for about three weeks, sleeping most of
the time. But all the same at times in their sleep they
often laugh and relax. Now how else can this come
about, unless the soul then withdraws from the vortex
of animal life and its motions depend upon its own
previous experiences ?
6 Founder of the " methodic " school of medicine, prac-
tised in Italy in the early first cent. a.d.
c Or possibly " and of those who were in Corinth at the
time of the earthquake."
d No other reference to these stories has been found.
395
PLUTARCH'S MORALIA
(b) "On /cat at 7rpos rdSe r) rd8e eixfrvtcu tovtov
aTTOpCLLVOVGl TOV TpOTTOV.
(c) "Otl to jxev XeyeLV ovtco rre^vKevaL irayy re
KoX ISlOOTLKOV Kol dpKOVV 77009 TTaOCLV OSTTOKpiOlV.
dXX olov to TT€(f>VK€vai tpf]Tr\T€ov ofjucos' dXXo yap
dXXov, obs ttjs XoyiKrjs ipvxrjs to diro tcov irpoeyvoo-
opLevoov tol TrapovTGL dvayvoopi^eLV .
(d) "Oti eocodev eK(f>epofJLev Tag tcov tpr\Tr\\LdTC0V
eTTLOTTj^as, SrjXol to irpos tt)v evpeoLV gvvt€lvo-
puevovs elooo pXeneiv.
(e) "Otl /cat r) evcfypoovvr) rj eiri toZs euor^tacrt
SrjXol tov dvayvcopiOfiov ttjs otl /xaAiora ot/ceta?
rjfilv dXrjdeias ev too pLeooo xpovoo olov drToXo[LevrjS .
*(f) 'Otl Btojv rjnopei rrepl tov ipevSovs, el /cat
avTo kot dvdfjbvrjoiv obs tovvolvtlov ye, r) oil' /cat
tl rj dXoyia. rj prjTeov obs /cat tovto yiyveTai /cara
to etSooXov tov dXrjdovs ; to S' eiSooXov etvau tovto,
oirep dXrjdes ovk dv tl? vopuioeLev, el prq rrrj elSeLij
to dXrjOes ;
*{g) "Otl YiTpaTOov rjiropeL, el eoTLV dvdpLvrjoLS,
iroos dvev drroheL^eoov ov yLyvopueOa eTTLOTrjpLoves*
ttcos S' ovSels avXrjTrjs r) KL0apLOTrjs yeyovev dvev
/jbeXeTTjs. r) jxdXLOTa puev yeyovaoi TLves auroSt-
Sa/CTOt* 'Hoa/cAetTO?, 6 AlyvnTLOS yeoopyos, O77-
fJLios 6 'OfJifjpov, 'AydOapxos 6 ypa<f)evs. efra /cat
at iftvxal 7roXXcp too Kapoo Kareyop>€vaL Trjs yeveoeoos
TToXXrjs rrpos dvapivrjoLV SeovTCLL ttjs /xo^Aeta?* 8lo
/cat tcov alodrjTcov XPT}^>° VCJIV '•
a The inventor of agriculture.
6 Odyssey, xxii. 347.
396
OTHER FRAGMENTS
(6) That natural abilities, too, for this or for that,
come about in the same way.
(c) That to say " that's its nature " is a clumsy
amateurish phrase, that will serve as a reply to any-
thing. It does not avoid the necessity of inquiring
what sort of a thing this " nature " is. The nature
of one thing differs from that of another ; thus the
nature of the rational soul is to recognize what is be-
fore it from what was previously known.
(d) That we educe our understanding of problems
from inside ourselves is shown by the fact that when
we are concentrating on a discovery we look inwards.
(e) That our delight in our discoveries shows us to
be recognizing truth that was absolutely our own
but had been lost, as it were, in the meantime.
*(f) That Bion raised a difficulty about false belief,
whether like its opposite it, too, arises by way of
recollection, or not. He also asked what irrationality
is. Should we say that false belief arises by way of
an image of the truth ? And that this image is a thing
one would not suppose to be true, unless one had
some sort of knowledge of the truth ?
*(g) That Strato raised this difficulty : if" remem-
bering is a fact, how is it that we do not become
possessed of knowledge without demonstrative proof ?
And how is it that no-one has become a flute-player
or a harp-player without practice ? Or have there in
fact been some self-taught men — Heraclitus, the
Egyptian farmer, a Homer's Phemius, 6 the painter
Agatharchus ? c Then souls are overcome by much
drowsiness at birth and need much therapeutic exer-
cise if they are to recollect. And this is why they
require sense-objects.
c An Athenian painter of the first half of the fifth cent. B.C.
397
PLUTARCH'S MORALIA
217
^KTnx^iprjfJbdrcov 8ia<f>6pojv avvaycoyrj SetKvvvrajv
ava^vrjoeis elvai ras puaOrjoreiS €K rcov rod Xatpoo-
vetos UXovrdpxov
(a) Et a</>' irepov erepov ivvoovfiev. ovk av et
flTj TTpOeyVCDGTO. TO llTiyeip^a HXaTOJViKOV.
(b) Et TrpouriOepbev to iAAelirov rots alcrOrjTOLS'
kcll avro HXarCOVLKOV.
(c) Et TraZSes evpuadeorepOL, ws iyylovs rfjs irpo-
pLorfjs, iv fj 1 rj p>vrjp,rj iocp^ero. emrroAaios 6 Aoyos.
(d) El d'AAot Trpos aAAo p,ddr)fjLa iTTLTrjSeiorepoi.
(e) Et 7toAAol avTo8l8aKTOL oAtov reyvdv.
(f) Et 7roAAa 7ratSta vttvcottovtcl yeAa, virap S'
ovnoj' 7roXAd 8e kcll ovap 2 €(/)6€y£aTO y dAAoJS OV7TOJ
c/yOeyyofJLeva.
(g) Et €vioi /cat av8peloi ovres opucos (faofiovvTCu
<f>avX drra, olov yaArjv 7} dAeKrpvova, air* ovSepu&s
<f>avepas curias .
(h) Et purj eonv aAAcos 1 evpioKeiv. oiire yap a
iafiev tpTjrrioeiev av ns, ovre a pLrjSapbcos tcrpbev rrpo-
repov, aAA' ouS' av evpoipuev a pur] tofiev.
(i) Et rj aArjdeia Kar d(j>aipeoiv rijs Arjdrjs eV-
t€v£ls tov ovros iari. AoyiKrj rj €7ri)(€ipr]Gis .
(j) Et rj p>r)T7]p rcov Movoa>v MvrjpLoovvrj, ojs rj
d8idp9pa)TOS pbvripbr) rcov tpfyrr^oeojv atria.
1 & $] $s Duebner. 2 ovap F. H. S. : vnap.
a Phaedo, 73 d.
6 Phaedo, 74 d.
c See O. Luschnat, "Autodidaktos," Theologia Viatorum,
viii (1962), p. 167.
398
OTHER FRAGMENTS
217
A collection of various arguments to show that
acts of learning are acts of remembering, from Plu-
tarch of Chaeronea :
(a) Whether we think of one thing from another.
We should not unless it had been known previously.
The argument is Platonic.
(6) Whether we mentally add to percepts that by
which they are deficient. This too is Platonic. b
(c) Whether children are quicker to learn, as being
nearer to the previous existence, in which memory
was retained. The argument is an obvious one.
(d) Whether men differ in their capacity for differ-
ent kinds of learning.
(e) Whether many men have taught themselves
complete skills.
(f) Whether many babies laugh in their sleep,
though they do not yet do so when awake ; and
many have spoken in their sleep, at a time when they
still did not do so otherwise.
(g) Whether some men, although brave, are yet
afraid of some ordinary things, such as a weasel or a
cock, for no obvious reason.
(h) Whether discovery is otherwise impossible ;
for none of us would search for what we know, nor
for what we do not know at all previously, but we
could not even find what we do not know.
(i) Whether truth (aletheia) is to have converse
with reality, by way of removal of oblivion (lethe).
The argument is a verbal one.
(j) Whether the mother of the Muses is Mnemo-
syne (Memory), since inarticulate memory is the
cause of our inquiries.
399
PLUTARCH'S MORALIA
(k) Et, airep dSvvarov yiyvojoKeiv, ovhe tpqrov-
fj,€V. dXXd to eTTiy€ipv)iLa rrdXiv <xtt6 rfjs evpeoeajs.
(1) Ei rod ovros rj ev peats ttolvtcos, on koI
deajprjfjLdrajv koll ttov ovv ovtcjv; tj SrjXov on ev
400
OTHER FRAGMENTS
(k) Whether we do not even look for what it is
impossible to know. But this argument once again
starts from the fact of discovery.
(/) Whether discovery is necessarily of what exists,
since it is of objects of mental vision. And where then
do these exist ? Is it not clear that it is in the soul ?
401
APPENDIX A
OTHER PSEUDEPIGRAPHA
Tradition as much as logic dictates the choice of
spurious works to be printed in an edition of Plutarch.
I give here a brief account of such as have found no
place in the Loeb Classical Library.
1. John of Salisbury's Policraticus (xii cent.) con-
tains extracts in Latin from an alleged letter of Plu-
tarch to the emperor Trajan (Bernardakis vii, pp.
182-193). S. Desideri, La " Institutio Traiani," Ge-
nova, 1958, concludes that there never was a Greek
version, and that the forgery originated in the fourth
or fifth century a.d.
2. De Vita et Poesi Homeri (Bernardakis vii, pp.
329-462) was included by Planudes in his Corpus
Plutarcheum but, unlike such other spuria as he
accepted, has been banished by more recent editors
to an appendix. In its present form a it cannot be
by Plutarch, but some scholars have held that it in-
corporates material from some lost Plutarchean work. 6
Coincidences between it and genuine works are,
a Or forms : there are two differing versions, and extracts
from a third in Stobaeus, who does not ascribe them to any
author.
b B. Baedorf, De Plutarchi quae fertur Vita Homeri,
Miinster, 1891 ; A. Ludwich, Rh. Mus. lxxii (1917-1918),
pp. 537 ff., an important article ; Bernardakis, vii, pp. xi ff.
403
PLUTARCH'S MORALIA
however, plausibly to be explained as due to common
sources in the wealth of ancient Homeric exegesis. a
3. De Metris (Bernardakis vii, pp. 465-472) is an
elementary manual, ascribed to various authors in
different manuscripts.
4. De Fluviis (Bernardakis vii, pp. 282-328), pre-
served in Pal. gr. 398 only, contains mythological
material and stories about plants and stones, laced
with references to authors who are largely fictitious.
It seems to be a fairly early forgery (see p. 2), per-
haps by the same man who concocted the Parallela
Minora (see L.C.L., Plutarch's Moralia, vol. iv, p. 254).
5. The third book of Zenobius' collection of pro-
verbs has the subscription UXovrapxov 7rapoi/ncu afs
'A\e£av8peis k\pQ>vTo. This was shown by O. Crusius,
Plutarchi de proverbiis Alexandrinorum, Leipzig, 1887,
to be a misplaced heading for a succeeding set of
proverbs, which he there first published, claiming
that it is a genuine work by Plutarch, entered in the
Lamprias Catalogue as no. 142. Wilamowitz, in a
Gottingen programme of 1888, replied that it was a
mere compilation from Seleucus (an author who lived
in the first half of the first century a.d.), and had been
fathered on Plutarch to make it sell. 6 This seems to
me to be highly probable : it is noteworthy that none
of the material used in explanation of the proverbs is
alluded to in any of the genuine works, whereas one
or two of the proverbs are differently explained.
Crusius, however, continued to maintain that the
collection, although based on Seleucus, either con-
tains c or may contain d additional material supplied
° So Ziegler, R.E. xxi. 878.
6 Cf. his Commentariolus Grammaticus, iii (1880), p. xxiv.
c Ad Plutarchi de proverbiis Alexandrinorum commen-
tarius (1895). * Sitz. Bericht. Miinchen, 1910, p. 109.
404
APPENDIX A
by Plutarch ; and K. Rupprecht, R.E. xviii. 1763-
1764, s.v. " Paroemiographi, ,, accepts the view that
we have a Plutarchean version of Seleucus. Since
the style is basically not one we associate with Plu-
tarch, and since it is impossible to identify any specific
elements as Plutarchean, it seems reasonable to ex-
clude the work from this collection of fragments , a
6. Leutsch-Schneidewin, Paroemiographi graeci, i
343, print from Vat. gr. 16 a small collection of pro-
verbs headed YLXovrdp^ov eKXoyrj irepl twv dSwartov.
Although this is reprinted by Bernardakis, vii, pp
463-464, the ascription to Plutarch is worthless. h
7. De Nobilitate (Bernardakis vii, pp. 194-281) is a
forgery made by someone with an imperfect know-
ledge of Greek, who passed off his work as Plutarch's
In it he embedded fragments from various authors
that he found in Stobaeus, including frags. 139-141
of this edition. The whereabouts of the original, if
it still exists, are unknown, but an abbreviated version
is found in a ms. of the Hamburg Stadtsbibliothek,
Philol. gr. ii. 4 C, which also contains transcripts of
the same text made by J. Grammius and J. L.
Mosheim ; these are the origins of the texts pub-
lished by Fabricius in his Bibliotkeca Graeca, xii (1724)
and J. C. Wolf in his Anecdota Graeca, iv (1724), pp.
173 ff. A longer text is known from a Latin version
published by Arnoldus Ferronus (Arnoul le Ferron,
1515-1563) at Lyon in 1556. All this was established
by M. Treu, Zur Geschichte der Vberlieferung von Plu-
tarchs Moralia, iii, Breslau, 1884. His guess, however,
° Cf. Bernardakis' rejection of it, vii, pp. xliv-xlivi. Cru-
sius' text has been reprinted in Corpus Paroem. graec, Sup-
plementurn (1961).
5 No. 29 should be corrected to read 'AAiet dporpov (for
dvrpov) TTapi\€iS.
405
PLUTARCH'S MORALIA
that the original Greek was to be found in the
Phillips ms. 4326 was wrong ; that ms., acquired in
1892 by the Deutsche Staatsbibliothek, Berlin, and
now Lat. oct. 160, Plutarchus de nobilitate, is in Latin ;
in 1962 it was at Marburg in the care of the West-
deutsche Bibliothek, having been sent away for safety
during the war of 1939-1945 and never recovered.
Ferronus' version was reprinted, with minor changes,
by J. C. Wolf, he. cit., and later editors, including
Bernardakis. In his dedicatory epistle he says
nothing of a Greek original, merely " offerimus Plu-
tarchi Chaeronensis libellum magna cura conscrip-
tum. ,, His Latin, however, contains errors only
explicable as translations of a corrupt Greek text.
a An unexplained fact is that a manuscript note in the
catalogue at Berlin, written by Valentin Rose, ascribes the
text of Lat. oct. 160 to Johannes Bonacursius de Montemagno
(G. Buonaccorsi, d. 1429) with the title " de nobilitate ad
Carolum de Malatestis." Another ms. of the Berlin collec-
tion, said also to be currently at Marburg, Lat. quart. 451,
contains " Bonacursius de nobilitate." I owe this informa-
tion to the kindness of Dr Ursula Altmann of the Deutsche
Staatsbibliothek ; I have been unable to learn more from
Marburg.
406
APPENDIX B
Fragmenta incerta 8-130 of Bernardakis' edition are
taken from various gnomologia and anthologies :
none of them deserves a place in an edition of Plu-
tarch's fragments, although the majority may be
derived from a collection of sentences fathered on
him in antiquity. The extremely involved story of
these " fragments " was unravelled by A. Elter in
his Gnomica Homoeomata, Bonn, 1900-1904. Most of
them come from the Eclogae ascribed to Maximus the
Confessor (7th cent, a.d.), but probably of a later date,
and from other anthologies which derived from this.
Wyttenbach began their assembly, using the Melissa
of Antonius and a gnomologium appended to John
of Damascus in Laur. 8. 22, as well as Maximus him-
self. a For Maximus he had recourse to Gesner's
popular edition of 1581, which omits many lemmata
and alters others. He was not content, however,
merely to collect sentences ascribed in Gesner's text
to Plutarch ; he included some others in which he
thought he detected Plutarchean colour. At one
place, nevertheless, he expresses scepticism about
the Plutarchean origin of all this material, which con-
stitutes his fragmenta incerta f to rra. These were
reprinted almost without change by Hutten (whence
° For the sake of simplicity I write Maximus, not " Maxi-
mus."
407
PLUTARCH'S MORALIA
some 35 found their way to Orelli's Opuscula Graecorum
veterum sententiosa et moralia and so to Mullach's Frag-
mented Philosophorum Graecorum) and by Duebner.
Bernardakis reproduced Wyttenbaeh's f'-of, 077'-
irof as 8-78, 80-83, a and then added as 79, 84-100
material which he found for the most part in manu-
scripts of Maximus or in the editio princeps of that
author or in the derivative Melissa of Antonius. He
again was not guided solely by the lemmata : for
example his 79 has in Maximus the lemma 2o>k/xitoi>s.
Neither his motives nor his exact sources are always
obvious : a few passages are taken from Stobaeus ;
this he records, but does not add that Stobaeus does
not ascribe them to Plutarch. Among the effects of
his procedure is the inclusion of three passages from
Isocrates or pseudo-Isocrates, one from Clement of
Alexandria, and one from Dio Chrysostom. b
The larger part of the material drawn from Maxi-
mus consists of similes or of quasi-similes in the form
of antitheses, Elter's " homoeomata. ,, Many of these
are found in other places, ascribed to Socrates, Pytha-
goras, Demophilus, Demonax, etc., while Stobaeus
attributes some to the Tomaria of Aristonymus.
Elter showed that these ascriptions are names for a
number of overlapping selections from a great primary
collection of such similitudes. In some gnomologia
groups of these homoeomata bear the name of Plu-
tarch, and allow the reconstruction of a selection that
was fathered on him : 232 items can be assigned to
it, perhaps fewer than the original total. Elter
For Wyttenbaeh's /c8', which is to be found in Moralia,
523 e, he followed Duebner in substituting 25, itself also an
unrecognized extract, discovered in the Violetum of Arsenius,
from a surviving work, Moralia, 780 b.
6 L. Friichtel, Philologische Wochenschrift, 1936, col. 1439.
408
APPENDIX B
guesses that this " Plutarch " may have been formed
in the second century, a time when other works were
falsely ascribed to him. The true Plutarch was very
fond of similes, but the collection does not seem to
have drawn on him ; only one or two of those it
contains can be found, and then not verbatim, in his
surviving works. Another selection of these homoeo-
mata contributed to a gnomologium reconstructed by
C. Wachsmuth, Griechische Gnomologien, pp. 162 ff.,
which was apparently entitled Ik tmv Aij/xoKpcrov
'lo-oKpoLTovs 3 E7TLKTr)Tov. a This had an infusion of
ethical yv&fiai, not in the form of similitudes.
To return to Maximus, he used a version of " Plu-
tarch " preserved for us in Paris, gr. 1168, redistribut-
ing the material to suit his own chapter-headings.
This ms. reproduces a corpus of gnomologia, Elter's
Corpus Parisinum, which contained homoeomata
drawn from other selections besides " Plutarch," in-
cluding that just mentioned ; some of these, too,
were incorporated by Maximus, along with associated
yviofiat ; thus he provided a happy hunting-ground
for Bernardakis and others who were prepared not
only to accept his attributions to Plutarch, but also
to include adjacent yvoj/iat, and to " emend " other
ascriptions.
At first sight there is some hope of finding new
fragments of Plutarch in Maximus, since he in fact
gives a number of extracts drawn from surviving
works. These are confined, however, to the Lives
and the popular collection of 'HOikul which Planudes
later put in the forefront of his edition (Plan. 1-21) ;
there is no reason to suppose that Maximus was able
° This explains why there is some overlap between the
fragmenta incerta of Plutarch (Bernardakis), Isocrates (Ben-
seler-Blass), and Epictetus (Schweighauser).
409
PLUTARCH'S MORALIA
to draw from any works now lost, except through
Stobaeus as an intermediary. Neither Maximus nor
any of the gnomologia, with their shifting ascriptions,
provide a source for genuine new fragments. I have
therefore omitted Bernardakis' fragments 8-130. He
gives no reason for including 132, nor has Patzig any
ground for claiming 139 as Plutarchean. 143 and
144 refer to the neo-platonist. 151 was, as Bernard-
akis himself notes, correctly rejected by Wyttenbach.
The origin of 152 is the gnomologium of Georgidas
(Boissonade, Anecdota graeca, i. 94).
The ms. in which Bernardakis found 149 is an an-
thology, and the ascription to Plutarch of these
twenty-two notes, mostly concerned with physiology,
must be suspect. If it were correct, one would expect
to find some of their matter repeated elsewhere in
his writings. As this seems not to be the case, I have
excluded the fragment along with those mentioned
above.
410
INDEX OF NAMES
[The letter L. before a number refers to that number in
the Lamprias Catalogue, pp. 8-29.]
Abdera, 333
Academic, L. 64, L. 71, L. 131,
L. 134
Academy, L. 63
Acarnanians, 141
Achilles, L. 187, 57
Acragas, 335
Adrasteia, 99
Aeaea, 371
Aemilius (Paullus), L. 11
Aeschylus, 245, 357
Aetolians, 141
Agamedes, 247
Agamemnon, 121
Agatharchus, 397
Agesilaiis, L. 21, 75
Agis, L. 9
Ajax, 121
Alalcomeneus, 293
Alcaeus, 177
Alcibiades, L. 6, 253
Alcidamas, L. 69
Alexander, L. 22, L. 176, L. 186,
207
Alexandrians, L. 142
Amasis, 193
Ammonius, L. 84, 345
Amorgos, 395
Amphiaraiis, 231
Amphidamas, 185
Amphitrite, 361
Anaximander, 327
Anaximenes, 329
Andania, a town in Messenia, 85
Antiochus, 385-387
Antipater, 381
Antisthenes, the philosopher, 253
Antisthenes, of Sybaris, 387
Antony, L. 25
Antyllus, 311
Apollo, 213, 229-231, 247, 269,
291 ; etymology of, 295 ;
wooden statue in honour of,
363 ; etymology of, 377
Apollonia, 339
Apollonius, of Perga, 365
Aratus, author of Phaenomena,
L. 40, L. 119, 89 ff.
Aratus, L. 24
Arcadia, 175, 189, 351
Arcesilaus, 279, 343, 371
Archilochus, 125
Archytas, 247, 273
Ares, 291
Arethusa, 181
Argos, temple of Hera at, 297
Aristeides, L. 13, 263, 305
Aristippus, 129, 335
Aristomenes, L. 39, 85
Aristophanes, L. 121
Aristotle, L. 44 note, L. 56, 36-37
note, 41 note b, 53 note c,
61 note, 65, 69 note a, 129
note b, 141 note e, 145, 149
note a, 169, 183, 195 note b,
237 note a, 239, 313 note b,
321 note b, 371 note c, 391
note
Artaxerxes, L. 24
Artemis, 291
Asclepiades, L. Ill (L. 214)
Asclepius, L. 214 textual note
Ascra, 183
Asiatic 229
Asphaleus, a title of Poseidon, see
Lord of Security
AthenS, 121, 297 ; cf. Bronze
House
411
INDEX OF NAMES
Athenians, L. 197, 167, 189, 209,
213, 217, 267, 297, 305, 335
Athens, 287, 345, 381, 387
Attica, 103
Augustus, L. 26
Bestia, L. 157 textual note
Bion, 397
Bithynus, 83
Biton, 249
Boedromion, 267
Boeotia, 293, 295
Boeotians, 119, 159, 167
Bosporos, 141
Bronze House, 243
Brutus, L. 20
Bucatios, 167
Byzantium, 141
Caesar, Julius, L. 22
Callicles, 367
Callimachus, 297
Callithyia, 297
Camillus, L. 3
Canus, Julius, 385-387
Carneades, 359
Carthaginians, 389
Cato, L. 8, L. 13, 141, 143
Celeiis, 103
Celts, 349
Chabrias, 267
Chalcedon, 141
Chalcis, 181, 185
Charybdis, 325
Chilon, 309
Chios, 337
Chrysippus, L. 59, 145 note a,
241, 359
Cicero, L. 23
Cilicia, 381
Cimon, L. 19
Circe, 369 ff.
Cithaeron, 289, 293
Claudius (Caesar), L. 29
Cleobis, 249
Cleomenes, L. 9
Colophon, 331
Colotes, L. 81
Corinth, 395
Coriolanus, L. 6
Corope, 231
Crassus, L. 18
Crates, L. 37, 83
Cretan, 229
Cyclops, 239
412
Cydippe, 249
Cyllene, 351
Cynegirus, 263
Cynoscephali, a Theban village,
83
Cyrenaic, L. 188 textual note
CyrenS, 335
DaidalS, 293
Daiphantus, L. 38, 83
Danatis, 297
Danes, 347
Delos, 297
Delphi, L. 117, 247, 377
Demaratus, 391
Demeter, 103, 163
Demetrius, 395
Demetrius, " the Pale," 229
Demetrius, Poliorcetes, L. 25
Democritus, 41, 333
Demosthenes, L. 23
Deo, 387
Dio, L. 204, L. 227
Diodorus Siculus, 387
Diodotus, 49
Diogenes, of Apollonia, 339
Diogenes, the Cynic, 377
Dion, of Syracuse, L. 20
Dionysia, 387
Dionysius, of Syracuse, 389
Dionysius, of Thrace, 175
Dionysus, 103, 243-245, 285-287,
387
Earth (Ge), Hera identified with,
285
Earth-shaker (Enosichthon), a
title of Poseidon, 219
Egypt, 153, 387
Egyptian, 211, 213, 227, 287, 349,
387, 397
Eileithyia, 291, 347
Elea, 333
Eleusis, religious ceremonies at,
103, 153, 387
Elysian plain, 375
Empedocles, L. 24, 103, 335, 371
Enosichthon, see Earth-shaker
Epaminondas, L. 7, 75
Ephesians, 165
Epicureans, L. 129, L. 143, 315
note a, 321 note a, 359 note
c, 393
Epicurus, L. 80, L. 82, L. 133,
L. 155, L. 159, 239, 241, 335
INDEX OF NAMES
Epimenides, 111
Eratosthenes, 247
Eretrians, 185
Eridanus, the Po, 349
Erysichthon, 295
Euboea, 231, 289
Eumenes, L. 12
Euripides, L. 224, 245, 257 note,
259 note
Fabius Maximus, L. 5
Favorinus, L. 132
Flaccus, 141
Fulvius, 77, 79
Gaius (Caesar). L. 31, 385-387
Galba, L. 32
Gamelidn, 167
Gamelios, a title of Hera, 289
Germanicus, 393 note
Giants, 349
God, 267, 349, 355, 361
Gorgias, 205, 347, 365-367
Gracchus, Tiberius, L. 10, 77
Gracchus, Gaius, L. 10, 77, 79
Great Goddess (Megale), 103
Greece (Hellas), 81
Greek (Hellenic), L. 128, 265, 309,
327
Greeks, the (Hellenes), L.166, 121,
285, 349, 385, 387
Hannibal, 77
Harmonides, 225
Helen, a painting of by Zeuxis,
253
Helicon, 183, 185
Helios, the sun. 291
Hephaestus, 363
Hera, 117, 249 ; contrasted with
Dionysus, 285 ff. 297 ; cf.
Zeus, Leto, Peiras, Alal-
comeneus
Heracleon, 311
Heracles, L. 34, 79-81, 111, 237
Heraclides, 47, 141 note e
Heraclitus, L. 205, 207, 245, 325,
375
Heraclitus, the founder of agri-
culture, 397
Hermafos, 167 note
Hermes, 373
Hermes, title of a work by Era-
tosthenes, 247
Hermippus, 109
Herodorus, 109
Herodotus, L. 122, 85
Hesiod, L. 35 ; material for life
of, 81 ; commentary on
Works and Days, 105-227,
295, 325
Hestia, 139
Hikesios, a title of Zeus, 133
Hippias, 281, 283
Ilipponax, 125
Homer, passages from quoted or
referred to :
II. i. 165, 55; Od.i. 47, 77; II.
x. 192-193, 99-101 ; II. viii.
198, 117 ; Od. xvii. 347, II.
xxiv. 45, 133 ; II. ix. 220,
135 ; Od. x. 362, 201 note
c ; II. v. 60, 225 , II. xi. 256,
243 note b ; Od. xxi. 35,
245; Od. ii. 271, 265; Od.
ix. 27, 279 note b ; II. xvi.
187, 291; Od. i. 423, 317;
Od. xii. 432, 325 ; Od. iv.
392, 335; Od. xii. 97, 361;
Od. x. 239-240, 369 ; Od. x.
190-191, 371 ; Od. iv. 563,
375 ; Od. x. 277, 375 note a ;
II. ii. 246-247, 381 ; Od. xix.
40, 381 ; Od. xix. 42-43. Od.
x. 510, 383 ; Od. xxii. 347,
397
see also 175-177, 187 note a,
239, 291 note a
Homeric Studies, title of a work
by Plutarch, L. 42, 239-243
Homognios, a title of Zeus, 133
Horus, 51
Hyampolis, 85
Iliad, L. 123
Io, 349
Ionians, 167, 349
Iortius, 343
iris, the rainbow, 257
]sis. L, 118, 387, notes to 50-51
Ithaca, 279
Jor, 347
Jordan, river, 347
Julia Domna, 352 note a
Julius Canus, see Canus
Lampis, 153
Lelantine plain, 185, 187 note a
LOuaion, 167
413
INDEX OF NAMES
Leontini, 347
Leto, 285 ; titles of, 289 ; identi-
fied with Hera, 289-291
Iindus, 297
Lord of Security, Asphaleios, a
title of Poseidon, 219
Lucullus, L. 19
Lycurgus, L. 2, 135, 151, 157,
189 note c
Lysander, L. 15
Macedonia, 351
Macris, nurse of Hera, 289
Maecenas, 343
Maiden, the, 103
Marcellus, L. 14
Marcus Coriolanus, see Coriola-
nus
Marius, L. 16
MegalS, see Great Goddess
Meliai, nymphs, 115
Menander, L. 121, 249-253
Meno, title of Plato's dialogue, 391
Messenian (wars), 85
Metrodorus, the Epicurean, 125
Metrodorus, of Chios, 337
Midas, 263
Miletus, 311
Mnemosyne, 393, 399
Muse(s), 269, 363, 393, 399
Museion, the Temple of the
Muses, 183
Mychia, a title of Leto, 289
Myron, 393
Naxos, 267
Neocles, 304 textual note 6, 335
Nero, L. 30
Nestor, 99-101
Nicandas, 313
Nicander, L. 120 ; his Theriaca,
227 ff.
Nicias, L. 18
Nicomachus, 251
Numa, L. 2, 135
Numantia, 77
Nychia, a title of Leto, 289
Nymphidius Sabinus, 79
Nymphs, 115, 269, 293
Odrysian, 387
Odysseus, 237, 265, 325
Oeta, 81
Olympia, L. 24 ; running track
at, 81
414
Olympian (Zeus), 81
Olympus, 351, 383
Orchomenos, 183
OropS, 231
Orpheus, 209, 387
Orphism, 103 ; Orphic poems,
287, 316 note, 377 note a
Osiris, 51 note, 227, 387
Otho, L. 32
Pamphos, 157
Pan, 269
Panaetius, 189
Panathenaic festival, 387
Parmenides, 333
Patrocleas, opposes the immor-
tality of the soul, 313 ff.
Paullus Aemilius, see Aemilius
Pausanias, 243
Peiras, 297
Pelopidas, L. 14
Pelusium, 211
Pepromene (Destiny), 99
Pergamum, L. 214
Pericles, L. 5
Peripatetics, 391
Persephone, 183-185
Phemius, 397
Phestia, textual note to L. 157
Philopoemen, L. 17
Philoxenus, 253
Phlius, in Attica, 103
Phocians, 85
Phocion, L. 8
Phocis, 83
Phoenicians, 387
Phrygians, 287
Pindar ,L. 36 ; material for life of,
83
Pisa, 81
Pithoigia, 147
Pithos, 157
Pittacus, 193
Platea, festival of images at, L.
201, 283 ff., 293
Plato, the comic poet, 115
Plato, L. 63, L. 65, L. 66, L. 70,
L. 136, L. 221
passages quoted or referred to :
Rep. 440 A, 41 ; Phaed. 99 B,
49 note d ; Phaed. 82 a ;
Rep. 430 c, 69 note ; Phileb.
39 A, 103 ; Laws 677 D-E,
111 ; Phaedr. 247 a, 117 ;
Laws 931 A, 133 note b, 189
INDEX OF NAMES
note a ; Laws 728 c, 135
note a ; Laws 923, 151 ;
Laws 746 E, 155 ; Laws 730 c,
191 ; Laws 789 B-E, 203 note
a ; Laws 650 a, 245 ; Laws
854 b, 255 ; Rep. 528 c, 273 ;
Laws 775 b-d, 287 ; Gorg.
462 e, 495 D, 367 and note ;
Phaed. 81 E, 369 ; Laws
773 r>, 385 ; Meno' 81 D,
391 ; Phaed. 73 D, 74 D, 399
see also 187, 205, 267 note a,
269 note a, 275 note a, 289
note d, 323 note a, 365 notes
a, e, 371 note c, 373 notes a,
b, c, 375 note c, 377, 387 note
e, 391, 393 note c
cf. Socrates, 117, 253
Pleiads, 153
Po, a river in N. Italy, see Eri-
danus
Polemarchus, 395
Polias, 297
Pompey, L. 21
Poplicolas, L. 4
Poseidon, 217-219
Posidonius, 47
Prometheus, 111
Protagoras, L. 141
Prothoiis, 75
Pyrrho, L. 158
Pyrrhonians, L. 64
Pyrrhus, L. 16, 77
Pythagoras, 81, 369
Pythagoreans, 189, 199, 209 note
a, 239, 316 note, 375-377,
383
Pythia, title of Apollo's priestess
at Delphi, L. 116
Rectus, 387
Rhadamanthys, 375
Rhianus, 85
Rhodes, 345
Roman, L. 128, L. 138
Romans, L. 175, 77, 135
Romulus, L. 1
Sabinus, 79
Salamis, 267
Samians, 297
Sarapis, L. 118
Sardanapallus, 263
Scelmis, 297
Scipio, L. 7, 77
Scipio, Africanus, L. 28, 77-79
Seleucia, 385
Sertorius, L. 12
Severus, 345
Sicily, 163
Simonides, 385
Sirius, 177
Socrates, L. 69, L. 189, L. 190,
117, 127, 163, 253, 265, 279
note a, 305
Solon, L. 4
Sophocles, 245, 259 note d, 379,
385
Sosicles, L. 57, note to 311
Sositles, 311 note b
Sparta, 189, 195
Spartan, L. 169, L. 213, 75, 85,
119-121, 135, 161, 189, 241
Sphinx, 257
Stoics, L. 76, L. 77, L. 78, L. 79,
L. 148, L. 149, L. 154, 39
note a, 41 note a, 55 notes,
99 note b, 103 note c, 249
note b, 295 note a, 353 note c,
381, 385, 391 ff.
Strato, 43-47, 397
Sulla, L. 15
Susa, 389
Sybaris, 389
Teleios, a title of Hera, 289
Telemachus, 265, 381
Thales, 327
Theban, 83
Themison, 395
Themistocles, L. 3, 143, 304 tex-
tual note 6
Theogamia, 217
Theon, 229
Iheophrastus, L. 53, 43, 95
Thersites, 381
Theseus, L. 1
Thesmophoria, 387
Thespians, 183
Thessaly, 231, 241
Tiberius (Caesar), L. 27, 345, 393
Tiberius Gracchus, see Gracchus
Tigellinus, 79
Timocrates, 125
Timoleon, L. 11
Timon, argues for the immor-
tality of the soul, 313 ff.
Timotheus, 375
Tiryns, 297
415
INDEX OF NAMES
Titus, L. 17
Triptolemus, 103
Triton, 293
Trophonius, L. 181
Trophonius, 247
Typhon, 219
Vitellius, L. 33
Xenios, a title of Zeus, 133
Xenocrates, 151, 187, 207
Xenophanes, 127, 331
Xenonphon, 259 ote d, 261
Xerxes, 263
Zeno, of Elea, 333
Zeno, the Stoic, 127, 357
Zephyr, the West wind, 179
Zeus, temple of at Olympia, 81,
109, 123 ; titles of, 133 ;
fatherhood of, 133, cf. 189,
151 note e, 161-163, 285, 289,
293-295 ; cf. Alalcomeneus
Zeuxis, his portrait of Helen, 251
416
INDEX OF SUBJECTS 1
[the more important references and subjects]
" actual " and " potential," 63 ff.
affections, 35-39
almond, 229
anger, see rage
angle, 365
animals, man's treatment of,
353 ff.
arts, the, 273
Atticism, a feature of style, 347
bay- tree, connected with Hephae-
stus, 363
BEAUTY, 269-273; cf. "the
beautiful (people)," 261
bronze, 113-115
CALUMNY, 281-283
cuttle-fish, 169
dawn, 175-177 ; cf. mist
death, 239, 313 ff., 369 ff., 379-
381 ; cf. Miletus
demons, effect of bay tree on, 363
DESIRE, 39 ff.
destiny, see fate
Divine Cause, 365
drink, watering of, 179-181, 385
education, 299, 369
elephant, 237
envy, see calumny
etymology : P. explains the fol-
lowing (i) proper names :
Adrasteia, 99
Aeaea, 371
Apollo, 291, 363
Ares, 291
Circe, 371
Elysium, 375
Hikesios, 133
Homognios, 133
Jordan, 347
Leto, 289
Mychia, 289
Nychia, 289
Peprdmene, 99
Pithos, 157
Xenios, 133
and (ii) words :
ainein, 183
aletheia, 393
aps, 345
bios, 317
demas, 317
genesis, 315
genethlion, 315
kotos, 325
ololenai, 317
teleisthai, 325
televtdn, 325
thanatos, 315
fate, 99-101, 371
fear, as an indication of our pre-
vious life, 393-395
filbert, 347
fire, 93 ; beauty's likeness to it,
261 ; wickedness compared
to it, 263, 281 ; Hephaestus
as god of, 363 ; Apollo
identified with, 363
foreknowledge, 97-103, 129
forge tfulness, 245, 391
fortune, 131
FRIENDLINESS, 299 ff.
friends, 139, 189-191, 309
1 An entry entirely in capitals denotes a title or part of a title.
417
INDEX OF SUBJECTS
gifts, 143-145, 299
God, 267, 349, 355, 361
gold, 297
GOOD BIRTH, 261-265
goodwill, 301
GRIEF, 39 ff.
hearth, 197
heroes, 209
" house-bearer," the snail, 175
hydrometer (?), 181 note
images, 283 ff., 295-297, 349 ;
fathers as images of the gods,
189 ; cf. Hephaestus
infinite, the, see Anaximander
irrationality, 397
ivory, 297
justice, 117-119, 123, 124
knife, 199, 247
knowledge, 391 ff.
lies 191
LOVE, 249-261 ; contrasted witli
strife, 335
luck, 131
marriage, 303, 379
memory, 103, 393, 399
mist, 171
mixing-bowl, as a symbol, 199
moon, 209-211, 213 ff., 223-225,
375, 387
nature, 237, 371, 397 ; i.e. na-
tural endowment, 307
necessity, 273 ; a factor in the
views of Democritus, 333
nobility, see GOOD BIRTH
opposites, 63-68
parsnip, 229
pig, a unique animal, 359
PLEASURE, 231 ff, 273, 321,
335
poplar, black, 383
" potential," and " actual," 63 ff.
poverty, 191-193, 279, 305
PROPHECY, 273 ; cf. bay-tree
providence, 123, 125, 365
punishment, 303
QUIETUDE, 267
RAGE, 275, 281
rain, in the springtime, 163
rainbow, see Iris
recollection, and forgetting, 391 ff.
repute, 205
rhetoric, as defined by Gorgias,
365-367
rook, 199
sacrifice, 135-137, 201
scorpion, 347
silver, 113, 297
sleep, its power, 319 ff.\ 395
snail, 175
SOUL, 307 ff., 369 ff, 387, 391,
395 ff.
spurious works, discussion of,
403 ff. ; cf. 32 ff.
stealing, 145 ; columny as a form
of, 283
STRENGTH, 237
sun, 89-93 ; movement of plants
in conjunction with, 209 ;
likened to fire, 363, 371;
regarded as an early god,
387
swallow, 199
trickery, 301
usefulness, 359, 361
virtue, a product of wealth, 279 ;
preferable to wealth, 305
water, 181
WEALTH, 111, 277-279, 303-305
willow, 383
wood, see images
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XII. H. Cherniss and W. C. Helmbold. Vol. XIII. 1-2. H. Cher-
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Plutarch: The Parallel Lives. B. Perrin. 11 Vols.
Polybius. W. R. Paton. 6 Vols.
Procopius. H. B. Dewing. 7 Vols.
Ptolemy: Tetrabiblos. F. E. Robbins.
Quintus Smyrnaeus. A. S. Way. Verse trans.
Sextus Empiricus. Rev. R. G. Bury. 4 Vols.
Sophocles. F. Storr. 2 Vols. Verse trans.
Strabo: Geography. Horace L. Jones. 8 Vols.
Theocritus. Cf. Greek Bucolic Poets.
Theophrastus: Characters. J. M. Edmonds. Herodes, etc. A. D.
Knox.
Theophrastus: Enquiry into Plants. Sir Arthur Hort, Bart. 2 Vols.
Theophrastus: De Causis Plantarum. G. K. K. Link and B. Einar-
son. 3 Vols. Vol. I.
Thucydides. C. F. Smith. 4 Vols.
Tryphiodorus. Cf. Oppian.
Xenophon: Cyropaedia. Walter Miller. 2 Vols.
Xenophon: Hellencia. C. L. Brownson. 2 Vols.
Xenophon: Anabasis. C. L. Brownson.
Xenophon: Memorabilia and Oeconomicus. E. C. Marchant. Sym-
posium and Apology. O. J. Todd.
Xenophon: Scripta Minora. E. C. Marchant. Constitution of the
Athenians. G. W. Bowersock.
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